-^^^^i^^'^'i^^^ 


"  ;OG!CALSeVi^ 
BX  9184  .AS  W73  1832 
Willison,  John,  1680-1750 
An  example  of  plain 
catechising  upon  the 


AN  EXAMPLE 

OF 
UPON    THE 

ASSEMBIiY'S  SHORTER  CATECHISIW: 

HUMBLY   OFFERED 

•As  an  help  for  instructing  the  Young  and  Ignorant  in  the  knowl- 
edge of  the  Principles  and  Duties  of  the  Christian  Re- 
ligion, with  the  grounds  thereof,  and  that  in 
a  very  comprehensive  manner. 

WITH 

^  PREFJICE^ 

BRIEFLY    DEMONSTRA.TIXG    THE  TRUTH    OF  THE  CHRISTIAN  RE- 
LIGION,   AND    THE    UNREASONABLENESS    OF    INFIDELITY. 

/ 


By  the  Rev.  Mr.  John  TVillison, 

Minister  of  the  Gospel  in  Dundee. 


Hold  fast  the  form  of  sound  words. — 2  Tim.  i.  13. 


PITTSBURGH : 

PUBLISHED  AND  SOLD  BY  LUKE  LOOMIS  &  Ca 

J.   WILSON,    PRINTER—STEUBENVILLE,   OHIO.  - 


THE  PREFACE. 


In  Scotland,  the  ministers  are  obliged  by  their  church  rules  and 
constitutions,  to  be  much  employed  in  the  work  o^  Catechising; 
and  the  good  fruits  of  it  do  appear;  for  there  the  people  (compar- 
atively speaking)  are  generally  knowing  and  orthodox:  whereas, 
in  those  places  where  catechising  is  neglected,  ignorance  and 
error  do  wofuliy  prevail.  It  is  found  by  experience  that  there  is 
more  knowledge  diffused  among  the  ignorant  and  younger  sort 
by  one  hour's  catechising,  than  by  many  hours  preaching:  for,  by 
the  method  of  catechising,  the  attention  is  provoked,  as  well  as 
the  understanding  instructed,  and  memory  gratified;  whilst  many 
excellent  sermons  are  lost  through  the  non-atlention  of  the  hearers, 
or  the  weakness  of  their  memories. 

In  the  primitive  church  catecldsing  w'as  very  much  their  work. 
They  had  many  ministers  set  apart  for  it,  called  Catechists:  and 
sundry  of  their  most  eminent  lights  were  so  called,  for  their  ex- 
celling and  diligence  in  this  good  work.  Before  persons  were 
admitted  to  the  full  communion  of  the  church,  they  were  from 
time  to  time  to  be  catechised, and  kept  under  trial;  and,  till  such 
time  as  they  were  judged  fit  to  partake  of  the  sacrament,  they  were 
called  CatccJiumcni. 

Our  Lord  doth  enjoin  all  his  ministers  to  be  careful  to  feed  the 
lambs  of  his  flock,  as  well  as  the  older  sheep,  John  xxi.  1 5.  And 
accordingly  we  find  his  apostles  took  care  to  feed  the  babes  with 
milk  before  they  were  able  to  receive  stronger  meat,  1  Cor.  iii.  1, 
2.  Heb.  v.  12.  As  we  have  our  Catechisms,  so  they  had  Forms 
of  instruction  in  which  the  young  and  weak  were  catechised yC?iX- 
led  a  Form  of  Knowledge,  Rom.  ii.  20.  a  Form  of  Doctrine, 
Rom.  vi.  17.  the  Form  of  Sound  JJ^ords,  2  Tim.  i.  13.  the  fr&t 
Principles  of  the  Oracles  of  God,  Heb,  v.  12,  and  the  Principles 
of  the  Doctrine  of  Christ,  Heb.  vi.  1.  In  these  were  both  Theo- 
philus  and  Apollus  catechised,  Luke  i.  4.  Acts  xviii.  25.  in  bot{i 
of  which  texts,  the  word  in  the  Greek  is  Catechised,  which  we 
have  there  rendered  Instructed.  The  apostle  Paul  doth  require 
the  people  of  Galatia  to  give  all  encouragement  and  support  lo 
those  who  labored  in  the  work  of  catechising  among  them,  Gal. 
vi.  6.  Let  him  that  is  taught  in  the  irord,  communicate  to  him 
that  teaoheth  in  all  good  things:  In  the  original,  it  is.  Let  him  that 
is  catechised,  communicate  to  him  that  caiechiseih.  This  office 
is  not  below  the  most  learned  divines,  seeing  Christ  sets  himself  a 
pattern  to  us  in  it,  by  catechising  his  disciples,  Matth.  xvi.  15, 16. 

We  in  this  national  church,  through  the  Lord's  mercy,  are  pro- 
vided with  excellent  Catechisms,  both  Larger  and  Shorter,  for 


iv  PREFACE. 

our  lielp  in  Catechising.  And  the  Assembly's  Shorter  Catechism^ 
established  in  this  church  about  ninety  years  ago,  (which  both  we 
and  the  body  of  Protestant  dissenters  in  our  neighboring  nations 
do  receive  and  teach  our  children  by)  is  judged  the  most  excellent 
summary  we  ever  had,  in  so  small  a  compass,  of  the  great  princi- 
ples of  the  Christian  religion,  extracted  from  the  word  of  God. — 
It  hath  been  greatly  esteemed  in  foreign  parts  also,  and  upon  that 
account  hath  been  translated  into  both  Latin  and  Greek.  In  the 
Ijand  of  divine  Providence,  it  proves  a  noble  fence  against  error, 
wherever  it  is  received;  and  therefore  the  adversaries  of  truth  are 
not  a  little  displeased  with  it. 

There  was  a  very  wild  attempt  lately  made  by  an  anonymous 
author  to  alter  our  Shorter  Cafechiwi,w\vchwiis  printed  at  Lon- 
don in  the  year  173  5,  under  ihe  title  of  The  Assc?nbly''s  Shorter 
Catcchum  Revised.  But  the  alterations  therein  made,  being 
visibly  designed  to  favor  various  errors  now  spread  among  us, 
fceverals  of  the  Judicatories  of  this  church  judged  themselves 
bound  to  give  warning  against  tlie  poison  of  it.  Besides,  there 
were  RcmcwnS  made  upon  it  by  a  very  judicious  autlior  at  London, 
(to  whom  we  stand  much  obliged)  which  have  been  dispersed 
both  there  and  here  as  an  antidote  against  it. 

By  the  foresaid  attempt  I  have  been  excited  to  consider  our 
Shorter  Catechism  more  closely  than  before,  and  must  now  own, 
the  more  I  view  it,  1  am  the  better  pleased  with  it,  and  desire  to 
bless  God  for  raising  up  such  noble  instruments  in  the  last  age  to 
frame  it  for  us:  and  do  reckon  it  a  great  mercy,  that  we  have  not 
a  catechism  of  this  kind  to  frame  and  settle  among  us  in  this  de- 
generate and  licentious  age. 

The  Shorter  Catechism  being  evidently  founded  upon  the  word 
of  God,  and  a  part  of  our  standa'rds  to  which  we  stand  solemnly 
ennjaged ;  it  becomes  the  lovers  of  truth  to  adhere  firmly  to  it,  and 
contend  for  it,  as  a  most  valuable  attainment  in  our  reformation, 
and  always  to  wish  and  pray  that  it  may  be  preserved  entire  to  us 
and  our  posterity,  and  that  generations  to  come  may  be  trained  up 
in  the  use  of  it  to  the  latest  ages. 

We  have  had  many  Explanatory  Catechisjns  upon  it  published, 
which  have  been  most  useful  for  increasing  knowledge  among  us: 
but  having  observed  in  these  which  I  have  seen,  that  either  the 
answers  are  too  prolix  for  the  memories  of  learners,  or  else  too 
short  to  explain  tlie  nature  and  reason  of  tilings,  I  jiave  humbly 
made  essay,  in  the  following  Catechism,  to  observe  a  medium  be- 
tween the  foresaid  extremes,  and  likewise  to  take  in  many  things 
omitted  by  otiiers. 

It  is  highly  tlie  concern  of  us  all  to  be  well  seen  in  the  knowl- 
edge, and  fixed  in  the  belief,  of  the  great  truths  of  our  holy  reli- 
gion, summed  up  in  the  Shorter  Catechism;  especially  in  this 


PREFACE.  V 

mi&lving  tinre,  when  the  winds  of  error  are  blowing,  and  the  most 
sacred  fundamental  truths  are  openly  attacked  by  Deists,  Socini- 
ans,  Arians,  and  others.  As  it  is  surprising  to  observe  how  fast 
erroneous  books  are  spread  and  bought  up  at  this  day,  so  it  is  as- 
tonishing to  behold  to  what  height  infidelity  and  damnable  here- 
sies are  arrived  in  -our  age:  while  we  who  profess  Christianity  do 
wrangle  with  one  another,  alas,  Injidelity  doth  prevail  against  us 
all!  And  it  may  cause  us  to  tremble,  to  think  what  shall  be  the 
issue,  if  the  God  of  truth  do  not  in  mercy  arise  and  stop  its  career. 

Whence  is  it  thai  hifid'elity  abounds,  and  the  Christian  revela- 
tion hath  so  many  enemies?  Alas!  many  are  so  bent  to  indulge 
themselves  in  vicious  practices,  that  they  can't  endure  Christ's 
holy  laws  which  check  them  therein,  and  therefore  study  by  all 
means  to  darken  these  truths  and  facts  upon  which  these  laws  are 
founded,  that  they  may  render  revelation  doubtful  and  uncertain; 
and  further,  that  they  may  make  it  quite  needless,  they  labour,  to 
advance  Reason  as  a  sufficient  guide  in  matters  of  religion,  and 
as  that  which  may  conduct  us  in  the  way  to  happiness. 

But  if  the  bias  of  such  persons  to  sensual  lusts  and  pleasures 
vv®uld  allow  them  fteeiy  to  think  upon  this  subject,  and  impar- 
tially to  view  the  noble  design  and  convincing  proofs  of  Christian- 
ity, the  more  fully  would  they  be  satisfied  of  the  necessity  and 
excellency,  as  well  as  of  the  truth  and  certainty  of  the  Gospel 
rev-elation,  and  of  its  divine  original.  And,  if  my  testimony  there- 
unto could  have  any  weight,  I  can  say,  after  the  most  serious 
inquiry,  I  have  full  freedom  to  give  it,  and  which  1  here  offer  with 
all  humility  upon  the  following  grounds: 

Although  my  natural  light  or  reason  be  sadly  corrupted,  yet  the 
remains  of  it  tell  me  there  is  a  God,  and  that  he  ought  to  be  believ- 
ed in  what  he  sailh,  and  obeyed  in  what  he  commands.  And  by 
the  clearest  evidences  I  am  assured,  that  the  mind  of  God,  with 
respect  to  ray  salvation,  is  only  now  discovered  to  me  in  the 
Christian  revelation,  which  I  see  is  the  completion  of  the  Jewish 
institution.  And  this  revelation,  1  find,  doth  confirm  and  perfect 
the  religion  of  nature,  seeing  it  corresponds  with  the  dictates  of 
natural  reason  and  religion,  and  comes  seasonably  unto  me  to 
supply  the  great  defects  thereof. 

Though  the  light  of  nature  intimates  to  me,  that  my  life  should 
be  just  and  virtuous,  and  that  I  should  shun  what  is  offensive  to 
God,  and  that  he  ought  to  be  worshipped  and  glorified  by  me  his 
creature,  yet  it  leaves  me  igriorant  of  the  right  way  and  manner  of 
(^oing  it:  but  the  Christian  revelation  doth  both  inform  me  how 
God  is  to  be  worshipped  and  served,  and  also  with  the  strongest 
arguments  enforces  that  which  is  the  design  of  natural  religion, 
namely^  the  abandoning  of  sin  and  vice,  and  the  practice  of  vir- 

A2 


VI  PREFACE. 

tue  and  piety.     This  is  the  scope  and  aim  of  all  its  mysteries, 
precepts,  promises,  threatenings,  examples,  miracles,  &ic. 

I  find  those  who  have  had  no  more  ti^an  Reason  to  guide  them, 
had  but  faint  discoveries  of  divine  things,  and  these  notices  had 
but  small  influence  on  their  minds  and  practices;  hence  they  gen- 
erally entertained  unworthy  notions  of  God,  and  run  into  gross 
idolatry,  and  the  practice  of  the  greatest  abominations:  but  the 
Christian  revelation  gives  us  a  noble  description  of  the  perfections 
of  God,  and  of  the  worship  and  duties  he  requires  as  suitable 
thereunto;  and  withal,  offers  us  grace  to  conform  our  souls  unto 
them. 

Natural  Reason  can  give  no  satisfying  account  of  the  creation 
of  the  world,  the  ori^nal  of  mankind,  nor  in  what  state  our  first 
parents  came  out  of  their  Maker's  handsj  nor  can  it  tell  us  how 
human  nature  fell  from  its  original  rectitude  into  its  present 
state  of  guilt  and  impurity,  nor  how  it  can  be  recovered  from  itj 
nor.  can  it  account  for  the  conduct  of  divine  Providence  in  the 
government  of  the  world :  But  in  the  Christian  revelation  we  find 
all  these  duly  accounted  for. 

Natural  Religion,  which  is  altogether  founded  upon  Reason 
or  the  light  of  nature,  canH  find  out  a  way  to  ease  the  conscience 
of  a  convinced  sinner,  nor  can  it  assure  us  that  there  is  Forgive- 
ncss  with  God  for  criminal  creatures:  it  cannot  shew  us  how  God 
may  exercise  Jfcrc?/  to  them  without  the  violation  of  his  Jw^^ice; 
nor  point  out  any  thing  that  can  be  a  proper  propitiation  to  God's 
justice  when  injured  and  provoked  by  men;  nature's  light  cannot 
tell  how  to  make  the  pardon  of  sin  consist  with  the  wisdom  of  his 
government,  the  honor  of  his  laws,  and  his  hatred  of  sin.  But  we 
see  how  all  this  can  be  done,  by;he  Christian  institution. 

Acrain,  it  is  but  dark  and  uncertain  views  which  Natural  Reli- 
gion  gives  us  of  the  immortality  of  the  soul,  and  of  a  future  life. 
Sense  and  reason  bring  us  to  the  grave,  but  cannot  penetrate  into 
the  regions  beyond  it.  But  the  Gospel  revelation  discovers  to 
us  the  eternal  mansions  prepared  in  the  heavens  for  the  spirits  of 
just  men  made  perfect,  and  also  the  way  leading  to  them. 

In  the  Bible,  which  contains  thi^  revelation,  we  see  the  defects 
of  natural  religion  nobly  made  up;  we  have  a  great  Mediator  set 
forth,  that  satisfies  offended  justice,  removes  the  guilt  and  power 
of  sin,  and  brings  sinners  into  favor  with  God,  and  to  eternal  feli- 
city; and  in  him  all  men  are  called  to  believe  and  trust  for  obtain- 
ing these  blessed  ends.  And  this  is  the  Lord  Jesus  Christ. — 
In  the  Old  Testament  he  is  foretold  and  promised  as  the  Messiah 
that  was  to  come;  in  the  New  Testament  he  is  revealed  as  come, 
and  the  time  and  manner  of  his  coming  narrated.  He  came  in 
due  time,  according  to  the  Old  Testament  predictions,  exactly 
answering  all  its  types,  prophecies,  and  promises,  in  his  divinity 


PREFACE.  vii 

and  humanity ;  in  his  threefold  office  of  Prophet,  Priest,  and  King; 
and  in  his  twofold  state  of  humiliation  and  exaltation.  So  tliat, 
if  Jesus  Christ  were  not  the  true  Messiah  and  Saviour  of  men,  the 
oiorious  promises  of  the  Old  Testament,  concerning  the  Messiah, 
must  be  all  delusion,  seeing  their  fulfilment  was  limited  within 
periods  of  time  which  are  long  since  past. 

Our  Messiah  came  not  in  the  grandeur  of  an  earthly  monarch, 
as  the  carnal  Jews  expected,  but  as  King  of  Zion,  intending  a 
spiritual  monarchy  in  the  world ;  and,  to  instruct  in  his  sovereign- 
ty and  power  in  the  kingdom  of  grace,  he  shewed  his  dominion  in 
the  kingdom  of  nature,  (which  earthly  kings  can't  do)  by  opening 
the.  eyes  of  the  blind,  the  ears  of  the  deaf,  and  the  mouth  of  the 
dumb;  by  raising  the  dead,  casting  out  devils,  and  miraculously 
liealing  all  sorts  of  diseases;  yea,  he  gave  power  to  his  disciples 
to  do  the  like,  and  to  speak  all  languages  of  a  sudden,  without 
learning  them;  and  to  preach  in  them  with  such  promptness  and 
convincing  energy,  that  their  words  pierced  the  conscience,  and 
changed  the  minds  and  lives  of  men.  Their  doctrine  did  not  fa- 
vor the  lusts  and  corruptions  of  men,  nor  had  the  force  of  human 
laws  or  arms  to  promote  it,  like  the  Mahometan  religion;  but  on 
the  contrary,  Christianity  had  all  these  against  it:  yet,  in  opposi- 
tion to  ail  these,  it  spread  with  astonishing  success  and  rapidity 
through  the  world,  so  that,  betore  the  death  of  the  apostles,  there 
was  not  a  corner  of  the  Roman  empire,  but  had  store  of  its  pro- 
fessors. And  though  all  the  powers  of  earth  and  h«ll  contended 
with  fire  and  sword  against  the  Christian  religion,  yet  within  less 
than  three  hundred  years  the  whole  known  world  was  conquered 
by  it.  And  seeing  this  triumphant  success  was  not  owing  to  the 
might,  art,  oreloquence  of  man,  we  must  conclude  it  was  brought 
about  by  the  extraordinary  power  of  that  mighty  God,  who  is  the 
author  of  this  holy  religion. 

Such  was  theevidenceof  the  apostles'*  testimony,  and  their  sue- 
cessors  in  the  primitive  times,  that  not  only  the  vulgar,  but  many 
of  the  best  sense,  wisdom,  and  learning,  were  overcome  by  it,  and 
heartily  embraced  their  doctrine,  even  when  they  had  no  prospect 
but  of  the  greatest  sufferings  for  so  doing:  such  were  Dionysius, 
Polycarp,  Justin  Martyr,  Athenagorus,Tertullian,  Origen,  Clem- 
ens Alexandrinus,  and  many  others.  Surely  nothing  but  the 
power  of  truth,  which  they  evidently  saw  was  countenanced  by 
heaven,  and  confirmed  by  miracles,  could  have  prevailed  with 
such  learned  and  curious  enquirers  to  hazard  the  loss  of  all  things 
dear  to  them,  by  embracing  Christianity. 

But  that  I  may  come  more  closely  to  that  proof  which  is  most 
convincing  of  all,  let  it  be  considered,  that  the  truth  and  verity 
(of  which  our  Catechism  is  a  compend)  doth  depend  on  the  truth 
af  a  matter  of  fact,  which  (blessed  be  God)  is  better  vouched  and 


viii  PREFACE. 

attested  to  us,  than  any  fact  in  the  world,  that  we  have  not  seen 
with  our  eyes.  Wherefore,  if  the  fact  be  true  and  certain,  that 
such  a  person  as  Jesus  Christ  was  born  at  Bethlehem  in  the  reign 
of  Augustus  the  Roman  emperor,  when  the  sceptre  of  power  was 
departing  from  Judah;  and  that  about  thirty  years  afterwards,  in 
the  reign  of  the  Emperor  Tiberius,  this  person  Jesus  Christ  be- 
gan to  preach  in  Judea,  where  he  travelled  some  years,  lived  a  most 
holy  life,  wrought  great  miracles,  foretold  many  events,  and  a- 
mongst  others  his  own  death  and  resurrection;  and,  according  as 
he  said,  so  he  died,  and  rose  again  upon  the  third  day:  I  say,  if 
all  this  be  certain  fact,  what  reason  have  we  to  question  but  this 
person  had  a  divine  mission,  and  was  the  very  person  he  gave 
out  himself  to  be,  and  that  the  doctrine  he  taught,  and  instructed 
his  disciples  to  teach,  was  the  very  truth? 

That  the  facts  above  related  are  certain,  we  have  the  best  evi- 
dence: for  they  are  attested  by  many  persons  of  great  probity  and 
candour,  who  Vv-ere  eye  witnesses  to  what  they  assert;  and  these 
witnesses  all  agree  in  the  same  testnuony,  and  continued  adhering 
t^iereto  unto  their  last  breath,  notwithstanding  of  the  sufferings  & 
cruel  deaths  they  were  exposed  to  for  owning  these  things.  And 
not  only  they,  but  also  several  Jewish  and  Pagan  writers, who  lived 
in  or  near  these  times,  do  confirm  the  truth  of  the  principal  facta 
concerning  Jesus  Christ  which  we  have  recorded  in  the  New  Tes- 
tament; nay,  the  fiercest  enemies  of  Christ  in  the  ancient  ages 
never  presumed  to  deny  the  facts.  So  that  for  any  person  to  call 
in  questioR  the  truth  of  facts  so  well  attested,  would  be  to  destroy 
the  truth  and  credibility  of  all  history. 

As  the  facts  contained  in  the  New  Testament  have  the  fullest 
testimony  that  any  ancient  history  can  have,  so  it  is  very  confirm- 
ing to  us,  that  all  the  eight  writer's  of  the  New  Testament  do  agree 
so  exactly  in  their  testimony  without  variation  or  contradiction. — 
Tho'  those  of  them  who  write  the  historical  part,  do  relate  different 
circumstances  of  facts,  and  of  miracles,  not  mentioned  by  others 
(which  only  shews  they  do  not  write  by  concert),  yet  they  all  a- 
gree  in  the  matter:  they  give  all  the  same  account  of  Christ's 
birth,  life,  death,  resurrection  and  ascension:  they  agree  with  all 
the  rest  in  their  accounts  of  Christ's  doctrine,  and  of  the  way  of 
sinners'  salvation  by  faith  in  Christ's  righteousness,  and  by  the  vir- 
tue of  his  blood. 

To  confirm  this  doctrine,  many  miracles  v;ere  wrought  by  Christ 
and  his  apostles:  and,  that  there  might  be  no  suspicion  of  fraud, 
these  were  done  openly  in  sight  of  aU  the  people,  and  in  presence 
of  learned  men,  Christ's  enemies,  and  these  miracles  were  oft  re- 
peated, and  that  for  many  years,  and  had  lasting  effects  upon  those 
whom  they  were  wrought.  And  as  for  that  great  confirming  miracle 
which  Christ  frequently  referred  to  in  his  life  for  proof  of  his  Messiah- 


PREFACE.  ix 

Bhipfto  wit,  his  rising  from  the  dead,  it  was  well  attested  by  his  many 
appearances  after  it  to  his  disciples  assembled  together,  yea,  to  five 
hundred  of  them  at  once,  to  whom  the  apostle  Paul  in  his  writings 
appealed  for  the  truth  of  it,  whilst  most  of  them  were  alive.  Yea, 
he  not  only  appeared  to  them,  but  also  taught  them  after  his  re- 
surrection: and  for  their  fuller  satisfaction,  he  ate  and  drank  with 
them:  nay,  he  shewed  them  the  print  of  his  wounds,  and  caused 
them  to  touch  and  handle  his  body. 

It  is  to  be  observed,  that  Christ's  disciples  began  openly  to  preach 
his  resurrection,  within  a  few  weeks  thereafter,  in  that  very  city 
where  it  happened,  and  even  in  face  of  those  who  put  him  to 
death;  and  no  man  attempted  to  disprove  what  they  said,  which 
his  violent  enemies  wanted  not  will  to  do  if  they  could.  Nay, 
the  truth  of  Christ's  resurrection  was  so  notorious  in  that  coun- 
try, that  many  thousands  presently  believed  thedisciples'  testimo- 
ny, embraced  their  doctrine,  and  became  Christians.  And  as 
the  disciples  proclaimed  Christ's  resurrection  every  where,  so  they 
contirmed  the  truth  of  it  with  miracles  wherever  they  came,  and 
kept  always  the  first  day  of  the  week  in  remembrance  of  it.  These 
things,  being  certain  facts,  do  clearly  demonstrate  to  me,  not  only 
the  truth  of  Christianity,  but  also  the  amazing  unreasonableness 
of  infidelity;  and  that  instead  of  free  or  just  thinking,  it  doth  ar- 
gue the  greatest  thoughtlessness  in  those  who  give  place  to  it. 

Object.  We  in  this  age  never  saw  Christ  or  his  apostles,  nor  a- 
ny  of  their  miracles;  no  man  now  hath  the  gift  of  tongues;  we 
have  none  of  these  miracles  now  repeated  for  our  confirmation. 

Anstver.  1.  The  only  wise  God  thought  Christ's  bodily  pres- 
ence and  these  miracles  to  be  necessary  at  the  first  planting  of 
Christianity,  when  its  doctrines  were  new  to  the  world,  and  things 
opposite  to  it  were  to  be  abolished;  but  doth  not  think  fit  to  con- 
tinue them  now,  when  no  new  doctrine  or  way  of  worship  is  pro- 
posed, but  only  the  very  same  inculcated  which  Christ  and  his  a- 
postles  had  taught. 

2.  If  miracles  were  ordinarily  repeated,  they  would  lose  the 
use  and  force  of  miracles,  which  lies  in  their  being  extraordinary; 
for,  if  ihey  were  frequently  repeated,  they  would  become  God's 
ordinary  works,  and  not  to  be  regarded  by  us. 

3.  Tho'  Christ  at  his  ascension,  left  the  earth,  and  his  apostles 
are  gone,  so  that  we  see  them  not,  nor  the  miracles  they  wrought 
for  the  confirmation  of  our  faith;  yet,  by  the  evidences  which  re- 
main, we  may  be  as  well  assured  of  them  as  if  we  had  seen  them ; 
and,  in  regard  we  are  so  much  attached  to  things  visible,  our  as- 
cended Jesus,  in  liis  gracious  condescension  to  the  weakness  of 
our  faith,  hath  left  us  seven  or  eight  visible  testimonies,  or  occu- 
lar  demonstrations  of  the  truth  and  certainty  of  these  doctrines 
and  facts  which  are  the  foundations  of  our  faith;  as,  Christ's  hi- 


X  PREFACE. 

carnation,  his  Living  and  Teaching  in  this  world,  with  his  Cruci- 
fixion and  Resurrection.  And,  to  confirm  us  the  more  in  the  be- 
lief of  these  blessed  truths,  God  in  Ijis  mercy  continues  still  be- 
fore our  eyes  several  standing  witnesses  of  them,  namely,  1 .  The 
writings  of  the  apostles  and  evangelists,  who  were  eye  and  ear 

witnesses  of  what   they    testify 2.  The   honourable  name 

which  we  bear  of  Christians,  being  that  which  the  followers  of 

Christ  soon  got,  after  h.is leaving  the  world 3.  The  beginning 

of  the  Christian  sera,  or  computation  of  years  from  the  incarnation 
of  our  Lord  Jesus  Christ,  is  directed  by  wise  Providence  to  put 
us  in  mind,  every  time  we  write,  read  or  mention  the  present  year, 
or  any  other  year,  that  it  is  just  so  many  years  since  our  glorious 
Redeemer  came  in  the  flesh  to  save  lost  sinners 4.  The  con- 
tinuance of  a  gospel-ministry,  according  to  Christ's  institution, 

to  declare  the  aforesaid  trutiis  and  facts  to  the  world 5.  The 

frequent  dispensing  of  baptism,  for  the  initiation  of  his  disciples, 

as  Christ  hath  appointed 6.  The  administrationof  the  Lord's 

supper,  in  commemoration  of  his  death  and  sufferings 7.  Tiie 

weekly  observation  of  the  Lord's  day  in  remiCmbrance  ofiiis  re- 
surrection. These  seven  lasting  monuments,  being  as  old  as  the 
profession  of  Christianity,  have  continued  by  the  providence  of 
God,  descending  through  all  ages  for  these  seventeen  hundred 
years  past,  as  visible  witnesses  of  the  truth  of  it,  that  all  men,  hav- 
ing them  daily  before  their  eyes,  may  consider  them  as  so  many 
pledges  ef  the  facts,  doctrines,  and  institutions  of  the  New  Testa- 
ment. 

To  all  which  1  may  add  an  e/^/t^A  visible  witness,  viz.  the  pres- 
ent scattered  condition  of  the  Jewish  nation  over  all  the  world, 
and  yet  never  mixed  with  other  nations  so  as  to  be  lost  among 
them.  This  strange  preservation  of  them  these  1700  years  as  a 
distinct  people,  amidst  their  many  direful  calamities,  sutFerings 
and  scatterings,  is  a  wonderful  instance  of  the  interposition  of 
divine  Providence,  that  keeps  them  as  a  standing  memorial  every 
whereto  the  world  of  the  certainty  of  scripture  prophecies  and 
miracles,  and  particularly  of  the  New  Testament  history  of  the 
incarnation,  life  and  death  of  Jesus  Christ,  and  of  the  truth  of  his 
predictions  concerning  that  people.  •  Likewise,  the  continuance 
of  the  Jewish  nation,  in  such  a  dismal  distinguished  situation, 
doth  point  them  out  to  the  world  as  a  lasting  monument  of  the  di- 
vine anger  for  their  woful  rejecting  and  crucifying  of  the  blessed 
Messiah  and  Saviour  of  tiie  world.  Now  all  these  outward  visi- 
ble things  God  in  his  wisdom  and  mercy  hath  placed  before  our 
eyes,  to  confirm  us  the  more  in  the  belief  of  the  facts  and  doc- 
trines contained  in  the  books  of  the  New  Testament. 

Quest.  How  do  we  know  that  the  books  ofthe  New  Testament 


PREFACE.  xi 

sre  written  by  the  apostles  and  evangelists,  and  that  they  are 
still  the  same  as  they  wrote  them,  without  alteration  ? 

Ansiv.  We  are  well  assured  these  books  are  writtten  by  those 
whose  names  they  bear,  and  that  they  are  still  the  same  they  were 
at  first,  not  only  because  of  God's  watchful  providence  over  them, 
but  in  regard  of  these  clear  evidences:  1.  The  writers  ofthe  f.rst 
and  second  centuries,  as  Justine,  Ireneus,  Clemens,  &c.  do  cite 
these  books  under  the  names  they  still  bear;  they  quote  texts  from 
them  as  they  stand  in  our  Bibles,  and  make  use  of  them  in  the 
same  sense  that  we  do;  yea,  Tertulian  sometimes  appeals  to  the 
original  manuscripts  of  these  books,  which  were  preserved  to  his 
time  (being  then  about  the  two  hundredth  year  of  Christ)  and  long 
after,  as  other  writers  attest.  2.  These  books  could  not  be  alter- 
ed, because  of  the  vast  number  of  copies  that  were  transcribed, 
and  in  different  languages,  and  soon  dispersed,  with  Christianity 
Itself,  through  all  parts  of  the  known  world;  and  yet  still  we  find 
all  these  copies,  however  distant  in  place,  or  different  in  language, 
exactly  agreeing  together  in  sense.  3.  Soon  after  the  apostles' 
death,  there  arose  many  different  sects  of  Christians  of  opposite 
sentiments,  who  yet  all  appealed  to  these  writings  for  the  support 
of  their  opinions :  and  surely  these  would  never  agree  together 
to  falsify  them;  neither  did  one  side  ever  accuse  the  other  of  do- 
ing it. 

And  for  the  books  of  the  Old  Testament,  which  greatly  support 
the  facts  and  doctrines  of  the  New,  and  were  themselves  also 
confirmed  by  miracles:  the  Jews  were  careful,  even  to  supersti- 
tion, to  preserve  these  pure  and  uncorrupted,  placing  much  of  their 
religion  in  numbering  how  oft  such  and  such  words  and  letters 
recurred  in  the  particular  books.  And  tho'  Christ  reproved  that 
people  for  many  things  wrong  among  them,  yet  he  never  accused 
them  of  falsifying  any  thing  in  these  writings. 

Moreover,  we  have  such  visible  marks  of  the  divine  original  of 
the  whole  Bible,  in  the  antiquity  of  its  histories,  the  accomplish- 
ment of  its  prophecies,  the  purity  of  its  precepts,  the  harmony  of 
Its  different  parts,  and  the  excellency  of  its  design,  as  cannot  but 
be  very  convincing  and  satisfying  to  all  thinking  persons.— 
Whence  could  we  have  had  such  a  book  as  the  Bible,  written  by 
so  many  different  hands,  and  yet  all  aiming  at  the  same  desio-n, 
namely,  To  glorify  God,  to  lead  souls  to  Christ,  to  promote  holi- 
ness, and  to  root  out  sin  and  vice?  Who  else  but  God  could  be 
Its  author?  A  bad  man  or  angel  it  could  not  be,  seeing  all  the 
books  and  parts  of  it  declare  most  warmly  for  truth  and  virtue, 
and  against  all  manner  of  vice,  and  particularly  against  all  Iving 
and  dissimulation :  a  good  man  or  angel  it  could  not  be.  seeing  it 
could  never  consist  with  their  grace  and  goodness  to  dissemble, 


xil  PREFACE. 

and  counterfeit  God's  name  in  such  a  way,  by  putting,  Thussaiih 
the  Lord,  to  a  book  of  their  own  devising. 

Lastly,  Besides  these  convincing  external  evidences,  there  are 
many  thousands  in  the  world  who  have  satisfying  inward  evidence, 
and  experimental  demonstration  of  the  truth  and  excellency  of  the 
gospel- revelation,  from  the  effects  of  it  in  their  souls,  through  the 
concurrence  of  the  Spirit  of  God:  for  thereby  their  proud  minds 
have  been  humbled,  their  revengeful  spirits  made  meek  and  for- 
giving, their  carnal  hearts  njade  to  love  God  and  mind  heaven 
above  all  things;  their  loose  and  uncircumspect  lives  have  become 
just,  holy,  pious  and  devout;  and  in  attending  upon  Christ's  in- 
stitutions, they  have  attained  to  great  peace  and  joy  in  believing 
on  him.  And,  for  my  own  part,  I  would  not  exchange  the  inward 
satisfaction  and  complacency  I  have  sometimes  had  in  going  in 
with  the  gospel-method  of  salvation,  and  resting  my  soul  upon  a 
crucified  Jesus,  with  any  king's  crown  in  the  world.  And  what 
can  be  more  confirming  than  feeling  or  taste?  It  will  not  be  ea- 
sy to  persuade  a  man  that  honey  is  not  sweet,  who  hath  tasted  it 
once  and  again.  If  the  Holy  Spirit  would  please  to  come  and 
concur  with  the  gospel-revelation  by  his  gracious  operations  on 
the  soul,  it  would  be  the  most  effectual  way  to  establish  us  in  the 
belief  of  the  truth  of  the  Christian  religion,  and  to  fortify  us  against 
all  temptations  to  infidelity.  Wherefore,  that  truth  may  prevail, 
and  error  evanish,  may  the  Spirit  be  poured  out  from  on  high,  as 
in  former  times'.     Amen. 


A  Word  to  Christian  Pareiit<$, 

And  all  tcho  have  the  charge  of  Children  or  Sei'va7itSj  especially 

these  in  Dundee. 

Mr    DEAR   FRIENDS, 

The  care  of  precious  souls  is  a  great  trust  committed  to  you  by 
God,  and  to  him  you  are  accountable  for  it.  The  mstruction  of 
youth  is  not  to  be  left  wholly  to  ministers,  to  school-masters,  or 
mistresses.  No!  parents  ought  to  be  instilling  good  principles 
into  children,  and  masters  into  servants,  as  they  have  occasion, 
which  might  serve  to  leave  abiding  impressions  on  them  many 
years  thereafter;  and  so  ye  would  become felloiv-helpers  of  the 
truth,  as  in  3  John  8.  Pray,  don't  think  this  is  left  to  your  op- 
tion, to  do  it  or  not  as  you  please:  No;  you  are  under  an  express 
divine  command,  O  parents,  to  bring  up  your  children  in  the  ad' 
monition  of  the  Lord,  that  is,  in  teaching  them  the  knowledge  of 
the  Lord  Jesus  Christ,  Eph.  vi.  4,  The  word  translated  adnioni' 
tion,  properly  signifies  catechising.  Likewise  tlie  word  which  is 
rendered  train  up^  Pror.  xxii.  6,  signifies  io  catechise  a  child  when 


PREFACE.  xiii 

(  he  is  young.  The  command  which  God  gave  to  the  Israelites,  to 
teach  his  will  and  statutes  to  their  children,  is  still  binding  on 
you,  Deut.  vi.  7.  Thou  shalt  teach  them  diligently  unto  thychil' 
dreiif  and  shalt  talk  of  them  ichen  thou  sittest  in  thine  house  and 
ivhcn  thou  liestdown,  and  ichcn  thou  risest  up,  Abraham  had  a 
strong  sense  of  his  duty  in  this  respect;  and  therefore  he  not  only 
taught,  but  commanded,  both  his  children  and  servants  to  keep  the 
ways  of  the  Lord,  Gen.  xviii.  19.  And  can  we  expect  to  land  in 
Abraham's  bosom,  if  we  tread  not  in  Abraham's  footsteps? 

O  fellow-christians!  Your  listing  yourselves  and  your  children 
at  baptism  under  Christ's  banner,  obligeth  you  to  use  your  best 
endeavors  to  enlarge  the  borders  of  his  kingdom,  and  to  ruin  the 
empire  of  darkness.  You  pray  that  his  kingdom  may  come;  and 
this  binds  you  to  choose  the  best  means  to  obtain  what  you  pray 
for,  namely,  To  instruct  the  rising  generation  in  the  knowledge  of 
Christ.  This  would  make  your  piety  extend  to  ages  to  come; 
for  your  example  herein  may  be  a  motive  to  them  to  tread  in  the 
same  steps,  and  so  one  generation  will  thus  teach  another.  Do 
you  yourselves  know  the  joyful  sound  of  salvation  through  our 
glorious  Surety,  and  will  ye  not  desire  to  make  others  know  it 
too?  You  ought  to  say  with  the  four  lepers,, Avhen  they  found 
plenty  in  the  Syrian  camp,  It  is  a  day  of  good  tidings ,  ivc  do  not 
well  to  hold  our  peace,  2  Kings  vii.  9.  This  is  a  godhke  disposi- 
tion, and  would  make  you  resemble  God  himself;  for  when  he  saw 
the  world  perishing  in  darkness,  he  pitied  them,  and  came  himself 
in  our  nature  to  teach  them  the  way  of  salvation. 

For  your  help  in  this  work,  you  have  the  Shorter  Catechism  of 
this  church,  which  contains  an  excellent  sciieme,  both  of  the  prin- 
ciples of  religion  which  you  are  to  believe,  and  of  the  duties  of  re- 
ligion which  you  are  to  practice.  And  though  smaller  ones,  such 
as  the  Mother'^s  Catechism,  may  be  useful  as  introductory  to  it;  yet, 
when  children  and  servants  are  capable,  it  is  necessary  that  they 
get  our  Shorter  Catechism  by  heart:  which  you  may  cause  them 
to  do,  by  prescribing  so  much  of  it  to  them  every  week,  until  they 
come  to  have  it  throughout.  And,  because  it  is  short  and  most 
comprehensive,  1  have  framed  the  following  Explanatory  Cate- 
chism upon  it,  for  your  assistance  in  catechising  these  under 
charge,  whereby  you  may  be  helped  to  open  up  to  them  at  large 
the  precious  truths  of  our  holy  religion,  and  so  prepare  them  the 
better  for  the  public  catechising,  which  would  make  the  work  of 
ministers  pleasant  and  delightful  to  them. 

And,  because  the  answers  in  the  following  Catechism  are  gen- 
erally short,  it  will  not  be  a  very  hard  task  for  young  persons  of 
good  memories  to  get  the  most  of  them  by  heart,  and  to  repeat 
them.  And  for  those  whose  memories  are  weaker,  it  would  be 
very  instructing  to  them  frequently  to  read  over  this  book;  for 

B 


xiv  PREFACE. 

thereby  they  might  soon  be  capable  to  answer  satisfyingly  mosst 
of  the  questions  in  it,  though  in  other  words  than  these  in  the  book. 
It  would  also  make  children  better  acquainted  with  the  scriptures, 
if  their  teachers  would  require  them  to  give  an  account  of  some  of 
the  texts  cited  therein,  which  have  not  the  words  set  down. 

If  heads  of  families  would  convene  their  children  and  ser- 
vants every  Sabbath-evening,  and  make  use  of  this  book,  or  the  like 
explication,  going  over  at  one  time  ttco  questions  of  the  Shorter 
Catechism^  or  thereby,  with  the  explanatory  catechising  thereupon, 
you  would  go  over  the  whole  book  thus  once  every  year:  and  the 
following  method  may  be  observed.  Let  the  master  or  mistress 
of  the  family  ask  the  question  of  the  Shorter  Catechism,  and  let 
the  answer  be  returned  without  book  by  one  of  the  family;  and 
then  let  that  person  take  the  book,  and  ask  the  first  explanatory 
question  upon  it  at  his  next  neighbor,  who  may  read  the  answer 
from  the  book  if  he  can't  repeat  it;  and  then  let  him  who  answer- 
ed ask  the  second  explanatory  question  at  his  neighbor,  who  is  to 
answer  it  as  before;  and  then  ask  the  next  question  at  his  neigh- 
bor, and  so  on;  the  rest  in  the  mean  time  attending  and  going 
along  with  the  person  reading  or  repeating,  with  their  several  books 
if  they  have  them,  or  else  making  use  of  their  neighbor's,  by  which 
their  thoughts,  which  are  apt  to  wander,  will  be  the  more  fixed  and 
intent  upon  what  they  are  about. 

And  to  conclude,  let  me  likewise  humbly  intreat  young  persons 
diligently  to  improve  all  such  helps  and  means  of  instruction  in 
the  season  of  youth,  and  carefully  to  prepare  for  and  attend  all 
diets  of  catechising  whether  in  private  or  public,  and  hearken  with 
delight  to  parents,  masters,  or  ministers,  who  would  teach  them 
the  things  which  concern  their  everlasting  peace.  O  consider, 
how  many  young  people  are  hurried  into  eternity  before  they  know 
and  lay  these  things  to  heart!  Believe  it,  dear  Sirs,  there  is  no 
heaven  without  Christ,  no  interest  in  Christ  without  faith,  and  no 
faith  without  knowledge.  May  therefore  the  earth  be  filled  with 
the  knowledge  of  Christ  as  the  waters  cover  the  sea !  Amen. 
Dundee,  Uih  April,  1737. 


AN  EXAMPUB 

OP 

PLAI1¥  CATECHISI]\Gj  &c. 


Quest.  1.   WHAT  is  the  chief  end  of  man  P 
•Ans,  Man's  chief  end  is,  to  glorify  God^  and  to 
enjoy  him  forever. 

Q.  What  do  you  mean  by  marl's  chief  end  ? 

A.  The  main  thing  which  man  should  intend  and  aim  at  in 
his  living  in  the  world,  and  look  upon  as  the  great  design  of  his 
creation. 

Q.   yVhat  is  that  great  and  chief  end  ? 

A  In  the  answer  it  is  branched  out  into  two  parts;  the  principal 
end  being  to  glorify  God,  and  the  less  principal  to  enjoy  him  for 
ever. 

Q.  Can  man  add  any  thing  to  God?s  essential  glory? 

A.  No;  for,  that  being  infinite^  no  addition  can  be  made  to  it. 

Q.  How  can  we  glorify  God? 

A.  By  declaring  and  shewing  forth  his  glory  before  the  world. 

Q.  How  may  we  do  that  ? 

A.  By  acknowledging  God's  perfections;  by  adoring  and  trust- 
iKg  him;  by  praising  him  with  our  lips,  and  ordering  our  conver- 
sation according  to  his  word.  Psalm  1.  23. 

Q.  HoiD  are  we  said  to  give  glory  to  God  by  confessing  our 
sins,  as  in  Josh.  vii.  19? 

A.  Because,  by  so  doing,  we  own  God  to  be  infinite  in  knowl- 
edge, from  whom  no  secrets  can  be  hid,  and  injustice,  though  lie 
should  proceed  to  punish  us  for  our  sins. 

Q.   W  her  cf ore  should  we  maJce  it  our  chief  end  to  glorify  God  ? 

A.  Because  of  the  infinite  obligations  we  are  under  to  God.  as 
being  our  almighty  Creator,  our  gracious  Preserver,  and  merciful 
Redeemer. 

When  is  it  that  we  eat  and  drink  for  the  glory  of  God,  as  the 
apostle  directs,  1  Cor.  x.  3 1  ? 

A,  When  we  do  it  in  obedience  to  God's  command,  for  preser- 
ving life  and  health,  that  we  may  be  capable  to  honor  and  serve 
God  here  below. 

Q.  May  not  other  creatures  declare  the  glory  of  God,  as  well 
as  man? 


16  OF  MAN'S  CHIEF  END. 

A,  Yes;  the  heavens  do  it,  Psalm  xix.  1.  as  they  shew  forth  the 
glory  of  God's  wisdom  and  power  in  an  objective  and  passive 
manner;  but  none  can  do  it  actively,  but  rational  creatures. 

Q.  Do  all  men  make  it  their  chief  end  to  glorify  God? 

A.  No;  for  many  men,  instead  of  glorifying  God,  do  wofuUy 
dishonor  him. 

Q.   Who  are  these? 

A.  They  who  forget  God,  or  disobey  his  laws. 

Q.   Who  are  they  that  forget  God? 

A.  They  who  do  not  pray  to  God,  nor  praise  him  for  his  mer- 
cies; and  they  who  are  formal  in  his  worslnp,  and  do  not  remem- 
ber his  word. 

Q.   What  will  become  of  those  ivho  forget  God? 

A.  It  is  said,  Psal.  ix.  17.  "  they  shall  be  turned  into  hell." 

Q.  Did  God  make  all  things  for  his  own  glory?         A.  Yes. 

Q.  If  men  do  not  make  this  their  end,  will  God  lose  his  end  of 
making  them  ? 

A.  No;  for  if  God  be  not  glorified  by  them,  he  will  glorify  him- 
self upon  them,  even  his  justice,  in  their  destruction,  Prov.  xvi.  4. 

Q.  Is  it  not  lawful  to  aim  at  lower  ends  than  God'^s  glory;  as 
for  a  man  to  be  diligent  in  his  calling,  for  the  end  that  he  may 
provide  for  himself  and  family? 

A.  Yes;  but  these  lower  ends  must  be  intended  in  subordinate 
to  man's  chief  and  ultimate  end,  the  glory  of  God. 

Q.  Do  we  not  promote  our  oxen  happiness,  by  making  God'^s 
glory  our  chief  end? 

A.  Yes;  and  therefore  glorifying  God,  and  enjoying  him  for 
ever,  are  connected  in  the  answer. 

Q.  Must  we  study  to  glorify  God  on  earth,  if  we  would  enjoy 
Imn  in  heaven?  '  A.  Yes. 

Q.  Are  we  able  of  ourselves  to  glorify  God? 

A.  No,  tlie  fall  hath  disabled  us;  but  by  Christ  and  his  grace 
we  may  be  strengthened  to  do  it  in  some  nriCasure. 

Q.    What  is  it  to  enjoy  God  ? 

A,  It  is  to  possess  God's  love  and  favor,  or  to  be  blessed  with 
his  gracious  presence. 

Q.  And  doth  man"* s  true  happiness  lie  in  this?  A.  Yes. 

Q.  May  not  a  man  thus  enjoy  God  upon  earth  ? 

A.  Yes;  the  saints  have  God's  gracious  presence  in  some  meas- 
ure in  his  ordinances  here  below,  but  they  will  enjoy  God  in  an- 
other manner  in  heaven. 

Q.  What  is  the  difference  betwixt  our  enjoying  God  here,  and 
hereafter? 

A.  Our  enjoyment  of  God  here  is  very  short  and  imperfect; 
but  in  heaven,  it  will  be  everlasting,  full  and  immediate.     It  is 


OF  THE  HOLY  SCRIPTURES.  17 

fliere  the  saints  shall  see  Mm  as  he  is,  and  be  like  him,  and  he 
ever  with  the  Lord,  1  John  iii.  2.   1  Thess.  iv.  17. 

Q,   Why  doth  our  chief  happiness  lie  in  the  enjoying  of  God? 

A.  Because  God,  being  the  chiefest  good,  and  infinite  in  his 
perfections,  can  only  satisfy  the  boundless  desires  of  our  immor- 
tal sodls.  H^  is  a  portion  that  suits  both  their  spiritual  nature, 
and  perpetual  duration,  Psalm  Ixxiii.  25,  26. 

Q,  How  shall  we  attain  to  the  enjoyment  of  God? 

A.  We  must  receive  Christ  the  Mediator,  live  the  life  of  faith 
and  self-denial,  study  purity  of  heart  and  life,  and  be  much  in  th© 
exercise  of  prayer  and  praise. 

Q,   What  is  the  chief  end  or  design  of  wicked  men  ? 

A,  To  gratify  their  sensual  appetites,  and  to  enjoy  the  best 
things  this  world  affords. 

Q.  Can  the  enjoyment  of  the  world'^s  good  things  viake  ii^ 
happy? 

A.  No;  for^  as  they  suit  not  ihe  soul's  demands, so  they  are  too 
short  and  uncertain  to  afford  us  any  solid  satisfaction. 

Q.  Can  wicked  men  expect  to  enjoy  God  hereafter? 

A.  No;  for  they  who  shall  enjoy  God  above,  must  be  made 
-meet  for  it  here  below. 

Q.   Who  are  meet  to  enjoy  God? 

A.  Those  who  are  sanctified. 

Q.  What  will  become  of  those  who  miss  ihe  enjoyment  of  God 
in  heaven? 

A.  Their  portion  will  be  in  hell  with  hypocrites  and  unbelie- 
vers. 

Q.  When  should  a  man  begin  to  think  seriously  of  his  chief 
end? 

A.  In  the  days  of  youth,  Eccl.  xii.  1. 

Q.  May  loe  not  delay  it  until  some  convenient  time  afterwards? 

A.  No;  for  there  is  no  time  so  convenient — and  ihe  time 
which  we  propose  may  never  come,  seeing  death  surpriseth  very 
many,  Luke  xii.  20. 

Q.   When  must  we  have  done  glorifying  God  f         A.  Never, 

Q.  Will  that  ever  be  thought  a  tedious  task? 

A.  No;  for  it  is  the  delight  of  gracious  souls  to  do  the  will  of 
God;  and  therefore,  in  the  most  happy  place,  it  is  said,  There  hi* 
servants  shall  serve  him.  Psalm  xl.  8.  Rev.  xxii.  3. 

Quest.  3.  What  rule  hath  God  given  to  direct  us 
how  we  may  glorify  and  enjoy  him  P 

•dins.  The  word  of  God,  which  is  contained  in  the 
Scriptures  oftbe  Old  and  New  Testament,  is  the  only 
ffule  to  direct  us  how  we  may  glorify  and  enjoy  him* 

B  2 


18  OF  THE  HOLY  SCRIPTURES. 

Q.  How  is  this  question  connected  rvith  the  preceding  f 

A.  As  the  former  shews  tlie  end  of  our  creation,  so  this  points 
out  the  rule  or  means  of  attaining  to  that  end,  viz.  the  scriptures. 

Q.   Why  do  we  call  tlie  Wo7-d  of  God  the  Scriptvres? 

A.  We  call  God's  word  the  Scriptures,  that  is,  Writings,  by 
way  of  eminence;  because  they  are  the  most  valuable  and  useful 
writings  in  the  world. 

Q.    Why  are  these  writings  called  the  Word  of  God? 

A.  Because  God  either  spake  them  himself,  or  ordered  men  to 
write  them. 

Q.  Is  not  Christ  called  the  Word  likewise  ? 

A.  Yes;  but  Clirist  is  the  essential  Word  of  God,  and  the  Bi- 
ble is  only  the  written  word  of  God. 

Q.   ^Vhy  is  Christ  called  the  word  of  God? 

A.  Because  he  is  the  express  image  of  his  Father,  as  our 
words  are  the  image  or  picture  of  our  hearts. 

Q.  Seeing  the  Bible  is  mostly  spoken  and  written  by  menj  is  it 
not  more  j)roperly  the  words  ofiiien,  than  of  God? 

A.  No;  for  though  it  bespoken  and  written  by  holy  men,  yet 
they  did  it,  not  according  to  their  own  will  or  wisdom,  but  as 
they  were  inspired  and  moved  thereto  by  the  Holy  Ghost,  2  Pet. 
i.  21. 

Q.   Who  teas  the  first  penman  of  the  holy  scriptures? 

A.  Moses. 

Q.   What  imrt  of  them  did  he  irrite  ? 

A.  The  first  five  books,  to  wit:  Genesis,  Exodus,  Leviticus, 
Numbers  and  Deuteronomy. 

Q.   Whctt  remarkable  things  doth  his  first  book  contain? 

A.  The  history  of  the  creation  of  the  world,  of  man's  fall,  of 
the  world's  destruction  by  the-  flo6d,  and  many  signal  transac- 
tions with  respect  to  the  church  for  above  two  thousand  years 
before  Moses  was  born. 

Q.  If  there  were  no  icritings  before  him,  hoxo  could  he  he  cer- 
tified of  the  truth  of  these  things? 

A.  By  divine  revelation,  as  well  as  human  tradition. 

Q.    Why  did  God  order  his  word  to  be  wriiteri  ? 

A.  That  his  church  might  have  a  fixed  and  standing  rule  of 
faith  and  practice  for  all  future  ages,  and  might  not  be  imposed  on 
by  uncertain  traditions, 

Q.  How  cpuld  the  church  subsist,  and  religion  be  kept  pure 
for  so  long  a  time  before  Moses,  when  there  2vas 720  writt^-nirord? 

A.  By  reason  of  the  few  families  to  which  the  church  was  then 
confined,  the  long  lives  of  the  godly  patriarchs,  and  the  frequent 
appearances  of  God  unto  them  in  dreams,  visions,  and  audible 
voices;  and  also  by  sending  his  angels  unto  them. 

Q.  By  what  arguments  do  you  prove  that  the  Scriptures  are 


OF  THE  HOLY  SCRIPTURES.  19 

(he  word  of  God,  and  that  they  were  written  by  divine  inspira- 
tion ? 

A,  By  the  holiness  of  the  matter  of  them,  the  heavenliness  of 
the  style,  the  harmony  of  the  different  parts,  the  efficacy  of  the 
doctrine  on  the  soul,  the  many  miracles  wrought  in  confirmation 
of  them,  and  the  joyful  sufferings  of  martyrs  for  them. 

Q.  Is  there  not  something  else,  that  is  more  effectual  to  per^ 
suade  us  of  the  divinity  of  the  scriptures^  than  all  these  argu- 
ments ? 

A.  Though  these  be  sufficient  to  convince  men  of  reason,  and 
to  stop  the  mouths  of  gainsayers,  yet  it  is  the  Spirit  of  God 
bearing  witness  by  and  with  the  scriptures  in  our  hearts,  that 
only  can  establish  us  in  the  belief  of  the  scriptures  being  the 
very  word  of  God,  John  xvi.  13, 

Q.  How  are  the  scriptures  divided ? 

A.  Into  two  parts,  to  wit,  the  scriptures  of  the  Old  and  New 
Testament. 

Q.   Why  are  they  called  a  Testament? 

A.  Because  they  contain  God's  will  concerning  the  salvation 
of  sinners,  as  it  was  revealed  and  confirmed  by  Christ  the  testa- 
tor; and  this  will  is  either  called  a  testament  or  covenant. 

Q,  Do  the  scriptures  of  the  Old  and  New  Testament  contain 
two  testaments  or  covenants? 

A.  No;  they  both  hold  forth  one  and  the  same  covenant  of 
grace  for  substance,  seeing  we  find  the  same  Mediator,  and  the 
same  way  of  salvation  through  faith  in  him,  pointed  at  in  both: 
But  the  circumstances  and  forms  of  administering  this  covenant 
bemg  so  very  different,  it  is  disiinguished  into  the  Old  and  New 
Testament,  or  the  old  and  new  covenant  of  grace. 

Q.  IT  hy  are  the  scriptures  in  the  former  part  of  the  Bible 
called  the  Old  Testament? 

A.  Because  they  contain  the  old  dispensation  of  the  covenant 
of  grace  before  Christ's  coming  in  the  flesh,  which  was  by  mani- 
fold rites,  prophecies,  types  and  sacrifices,  all  prefiguring  the 
Messiah  then  to  come. 

Q.  Why  are  the  scriptures  in  the  latter  part  of  the  Bible  cal- 
led the  NeiD  Testament? 

A.  Because  they  set  forth  the  new  dispensation  of  the  cove- 
nant, by  Clirist's  coming  in  the  flesh  to  fulfil  the  types  and  fig- 
ures of  the  Old  Testament,  and  instituting  a  more  spiritual  wor- 
ship in  the  room  thereof,  and  revealing  his  grace  more  clearly 
and  extensively  to  the  world. 

Q.  Hoiv  could  the  first  part  of  the  Bible  have  the  force  of  a 
testament^  while  it  was  not  confirmed  by  the  death  of  the  testator? 

A,  It  was  confirmed  by  Christ's  death  typically  in  the  slain 
sacrifices,  on  which  account  Christ  is  called  the  "  Lamb  slain 


20  OF  THE  HOLY  SCRIPTURES. 

from  the  foundation  of  the  world."  And  the  blessings  of  the 
Old  Testament,  being  disponed  to  believers,  in  view  of  the  actu- 
al death  of  the  testator,  prefigured  by  the  slaying  of  the  sacrifi* 
ces,  were,  upon  their  believing,  made  good  to  them. 

Q.  Are  the  scriptures  of  the  Old  Testament  a  part  of  our  rule, 
as  well  as  the  New? 

A.  Yes;  for  they  express  much  of  Christ  and  bis  Gospel:  they 
contain  the  moial  law,  and  are  often  cited  in  the  New  Testament, 
Matt.  xxii.  29,  &c.  John  v.  39.  Acts  xvii.  11.  Rom.  xv.  4.  1 
Cor.  x.  6.  Heb.  iv.  2.  Gal.  iii.  8. 

Q.  Are  the  writings  in  the  Apocrypha  boohs  to  be  read  and 
received  as  the  word  of  God? 

A.  No;  for  though  they  are  useful,  as  many  other  human  wri- 
tings, yet  they  are  not  part  of  the  holy  scriptures;  seeing  we  find 
they  are  not  written  in  the  original  language  of  tiie  Old  Testa- 
ment, nor  by  any  of  the  inspired  prophets,  but  after  Malachi, 
who  was  the  last  of  them:  nor  were  they  owned  as  canonical  by 
the  Jews,  to  whom  of  old  were  committed  the  oracles  of  God. 

Q.  Doth  the  authority  of  the  scriptures  depend  upon  the  testi- 
mony of  the  church? 

A.  No;  for  the  church  herself  is  built  on  the  scriptures  as  her 
foundation,  and  whatever  the  church  teachetii  is  to  be  tried  by 
them,  Eph.  ii.  19,  20.  Isa.  viii.  20.  Acis  xvii.  IL 

Q.  Is  there  nothing  else  to  be  received  as  a  rule  to  direct  us  in 
the  2vay  to  happiness,  but  the  holy  scriptures? 

A.  No:  not  our  natural  reason,  as  Deists  assert;  not  unwritten 
traditions,  as  Papists  teach;  not  the  light  within,  or  spirit  with- 
out the  scriptures,- as  Quakers  and  enthusiasts  pretend  to,  Isa. 
viii.  20.  Gal.  vi.  16.   1  John  iv.  1,  6. 

Q.  Why  is  not  the  light  of  nature  or  reason  sujicient  to  direct 
us  in  the  ivay  to  happiness? 

A.  Because,  though  it  teach  us  that  there  is  a  God,  and  that  he 
is  to  be  worshipped,  yet  it  cannot  discover  to  us  the  wonderful 
work  of  redemption  through  Jesus  Christ. 

Q.  But  is  the  word  of  God  suficiently  plain,  full,  and  perfect, 
to  be  a  rule  to  usf 

A.  Whatever  Papists  object  against  it,  to  make  way  for  their 
traditions  and  papal  decrees,  yet  the  rule  of  God's  word  is  suffi- 
ciently plain  and  complete,  as  it  contains  the  whole  counsel  of 
God  concerning  all  things  necessary  for  us  to  know  or  believe, 
for  promoting  God's  glory  and  our  salvation.  And  this  we  have 
either  in  express  words,  or  in  just  and  necessary  consequences, 
obvious  to  the  weakest  understanding,  2  Tim.  iii.  15,  16,  17. — 
Psalm  xvi.  7,  8,  9,  and  cxix.  105,  130. 

Q.  Do  the  scriptures  then  contain  the  whole  revealed  will  of 
JGod  to  the  world?  it.  Yes. 


OF  THE  SCOPE  OF  THE  SCRIPTURES.   ei 

Q.  Are  we  to  believe  nothing  hut  what  we  have  written  in  the 
word  of  God? 

A,  Yes,  many  thinofs,  though  not  as  necessary  to  salvation. 

Q,  Is  the  word  of  God  to  be  observed  as  our  rule  of  worship, 
as  well  as  of  faith?  A.  Yes. 

Q.  Is  it  not  lawful  for  us  to  add  some  decent  inventions  to  the 
worship  of  God,  as  the  sign  of  the  cross  in  baptism,  hneeling  at 
the  Lord^s  supper,  bowing  to  the  altar,  the  organ  in  praise? 

A.  No;  not  a  pin  sliould  be  added  to  the  tabernacle,  but  what 
is  of  God"'s  own  appointment,  Heb.  viii,  6. 

Q.   What  doth  the  apostle  call  such  inventions  and  additions? 

A.  Besgarly  elements,  and  will-worship.  Gal.  iv.  9.  Col.  ii. 
23. 

Q.  What  will  God  say  to  those  who  add  them  ? 

A.  He  will  say  to  them  as  to  the  Jews,  Isa.  i.  12:  "  Who  hatb 
required  these  things  at  your  hands?"" 

Q.  HoiD  should  we  value  the  scriptures  ? 

A.  We  should  reckon  it  a  great  mercy  and  privilege  that  we 
have  God's  will  revealed  in  them,  as  a  light  to  gtiide  us  in  the 
way  to  heaven;  and  therefore  we  sliould  dearly  love  them,  and 
daily  use  them. 

Q.  Are  they  not  in  a  miserable  case  who  want  the  scriptures? 

A.  Yes;  for  where  there  is  no  vision  the  people  perish,  Prov. 
xxix.  18. 

Q.  Will  the  word  save  any  without  the  Spirit'' s  influence? 

A.  No. 

Q .  What  will  become  of  those  who  have  the  word,  and  yet  des^ 
pise  it  ? 

A.  They  will  be  destroyed,  Prov.  xiii.  14. 

Quest.  3.  what  do  the  Scriptures  principally 
teach P 

Jlns,  The  Scriptures  principally  teacli  what  man 
is  to  believe  conceniing  God,  and  wliat  duty  God 
requires  of  man. 

Q.  What  are  the  two  great  lessons  which  the  scriptures  teach 
us? 

A.  The  scriptures  teach  us,  first,  The  truths  we  must  believe. 
Secondly,  the  duties  we  mast  perform. 

Q.  Why  is  faith  put  before  obedience? 

A.  Because  faith  is  the  spring  and  principal  of  all  true  obedi- 
ence, and  no  duty  can  be  performed  acceptably  without  it,  Heb. 
xi.  6. 

Q.  What  do  the  scriptures  teach  us  to  believe  concerning  God? 


22  OF  GOD. 

A.  Three  things;  as,  1.  That  God  is.  2.  What  God  is.  3. 
What  God  doth.  And  therefore  we  should  aim  to  grow  in  the 
knowledge  and  belief  of  the  being,  the  nature,  and  the  works  of 
God. 

Q.  Ought  we  not  in  the  first  place  to  study  to  be  established  in 
the  belief  of  the  being  of  a  God?  A.  Yes. 

Q,  How  doth  it  appear  there  is  a  Godl 

A,  This  is  evident,  not  only  from  the  Bible,  but  also  from  the 
light  of  nature,  the  works  of  creation,  the  being  of  the  heavens, 
earth,  and  sea,  with  the  various  creatures  therein;  the  beautiful 
order  and  motion  of  the  luminaries)  of  heaven,  the  regular  eb- 
bing and  flowing  of  the  sea,  the  wonderful  frame  of  man's  body 
and  soul,  the  miracles  which  have  been  wrought,  the  prophecies 
which  have  been  fulfilled,  the  consent  of  all  nations  to  this  truth, 
and  the  conscience  of  man,  which  accuses  him  when  guilty,  and 
excuses  him  when  innocent:  All  these  do  plainly  declare  the  be- 
ing of  God,  to  the  confounding  of  all  those  who  would  oppose 
this  most  clear  and  evident  trull). 

Q.  HoiD  do  we  call  those  who  think  there  is  no  God? 

A.  We  call  them  Atheists. 

Q.  What  doth  the  Spirit  of  God  call  them? 

A.  F«ols.  Psalm  xiv.  1. 

Q.   Why  are  they  called  fools? 

A.  Because  what  they  imagine  is  contrary  to  the  rational  dic- 
tates of  their  own  souls,  and  the  common  sentiments  of  all  the 
■wise  and  sober  pan  of  mankind,  and  also  against  the  testimony 
of  every  creature;  seeing  tlie  being  and  wisdom  of  God  may  evi- 
dently be  seen  in  every  thing  we  set  our  eyes  upon,  as  a  bird,  a  fly, 
a  tree,  a  flower,  and  every  pile  of  grass. 

Quest.  4.   What  is  God? 

Ans.  God  is  a  Spirit,  infinite,  eternal,  and  un- 
changeable ;  in  his  being,  wisdom,  power,  holiness, 
justice,  goodness  and  truth. 

Q.  Is  it  possible  for  creatures  tQ  gite  any  perfect  definition  of 
God?  A.  No. 

Q.  Are  mot  all  our  uptaldngs  of  the  nature  and  essence  of 
God  most  imperfect  ?  A.  Yes . 

Q.   Why  are  they  so  ? 

A.  Because  the  nature  of  God  being  spiritual  and  infinite,  is 
so  exalted  above  us,  that  he  cannot  be  declared  by  human 
speech,  perceived  by  human  sense,  or  conceived  of  by  human  un- 
derstanding. Job  xi.  7,  8,  9. 

Q.   Jfhat  sort  of  substance  is  God? 


OF  GOD.  23 

A.  God  is  a  Spirit,  John  iv.  24. 

Q.   What  is  a  spirit  ? 

A.  An  invisible  being  or  substance,  that  hath  understanding 
and  will,  without  a  body  or  bodily  parts,  Luke  xxiv.  39. 

Q.  Are  not  angels  and  the  souls  of  men  spirits  too?   A.  Yes, 

Q.   What  difference  is  there  between  God  and  these  spirits? 

A.  These  are  but  finite  spirits,  created  by  God,  and  depend- 
ant upon  him;  but  God  is  an  uncreated  Spirit,  infinite  and  inde- 
pendent, who  made  all  things  according  to  his  pleasure. 

Q.  If  God  be  a  spirit^  hoio  doth  the  scripture  ascribe  face, 
eyes,  ears,  mouth,  hands  and  other  bodily  parts  unto  God. 

A.  These  are  not  proper,  but  only  figurative  expressions  of 
God:  for  if  God  should  speak  in  his  own  language,  and  describe 
himself  to  us,  as  he  really  is,  we  could  not  understand  him ;  there- 
fore he  is  pleased  to  speak  of  himself  to  us  after  the  manner  of 
men,  in  condescension  to  our  weak  capacities,  who  cannot  con- 
ceive of  the  divine  perfections  and  operations  without  such  shad- 
ows and  resemblances.  Wherefore  we  must  understand  all  these 
bodily  parts  in  a  spiritual  sense. 

Q.   What  ought  we  to  understand  by  them? 

A.  By  the  face  of  God,  we  are  to  understand  the  manifestation 
of  his  favour;  by  his  eyes,  his  omniscience  and  watchful  provi- 
dence; by  his  ears,  his  readiness  to  hear  our  prayers;  by  hi3 
mouth,  the  revelation  of  his  will;  by  his  hand  or  arm,  the  great- 
ness of  his  power;  by  his  heart,  the  sincerity  of  his  affection;  by 
his  bowels,  ihe  tenderness  of  his  compassion;  by  his  feet,  the  ubi- 
quity of  his  presence. 

Q.  If  God  be  a  Spirit,  how  was  man  said  to  be  created  after 
the  image  of  God. 

A.  Tlie  image  of  God  in  man  did  not  consist  in  any  bodily^ 
shape  or  likeness,  but  in  the  spiritual  faculties  and  excellencies 
of  his  soul,  in  regard  of  its  being  a  spirit,  invisible,  immortal, 
knowing,  righteous,  and  holy. 

Q.  Is  it  laiLful  to  represent  God,  who  is  a  Spirit,  by  any  im- 
age or  picture,  as  the  Papists  pretend  to  do,for  an  help  in  wor- 
ship ? 

A.  No;  for,  as  it  is  impossible  to  do  it,  so  it  is  most  sinful  to 
attempt  it;  seeing  such  mean  representations  are  a  great  dispar- 
agenientto  the  majesty  of  an  infinitely  glorious  God,  and  also  a 
manifest  contempt  of  his  laws,  which  strictly  forbid  any  such 
practice,  Deut.  iv.  15,  16.  Isa.  xl.  18.  Acts  xvii.  29. 

Q.  How  is  it  that  God  is  described  to  us  in  the  Catechism? 

A.  By  his  essential  properties,  or  excellencies  which  we  find 
ascribed  to  God  in  scripture,  commonly  called  his  attributes. 

Q.  How  are  the  attributes  of  God  divided? 

A.  Into  two  sorts;  some  being  incommunicable, -and  others 
called  communicable. 


€4  OF  THE  ATTRIBUTES  OF  GOD. 

Q.  W'hat  are  the  incommunicable  attributes  of  God  mentioned 
in  the  answer? 

A.  They  are  three,  to  wit,  his  infinity,  eternity,  and  unchange- 
ableness. 

Q.   Why  are  these  called  incommunicable? 

A.  Because  they  cannot  be  communicated  to  any  creature; 
and  there  is  no  resemblance  of  them  to  be  found  in  creatures. 

Q.  iVhat  are  these  attributes  of  God  which  arc  called  commu- 
nicable? 

A.  Thfcy  are  six,  to  wit,  his  wisdom,  power,  holiness,  justice, 
goodness  and  truth. 

Q.   VViy  are  these  called  communicable? 

A.  Because  there  are  some  faint  rays  or  resemblances  of  them 
to  be  seen  in  some  creatures,  as  in  good  men  and  angels;  and 
hence  they  are  called  wise,  holy,  just,  good,  &c. 

Q.    What  is  it  to  be  infinite ? 

A.  It  is  to  be  without  all  measure,  bounds,  or  limits. 

Q.  In  what  respect  is  God  said  to  be  infinite? 

A.  1.  In  respect  of  his  essence,  greatness  and  glory;  and 
so  he  is  immense,  unsearchable  and  incomprehensible.  2.  He 
is  infinite  in  his  wisdom,  power,  and  all  the  other  perfections 
of  his  nature;  no  bounds  can  be  set  unto  them.  3.  In  respect  of 
place,  being  every-wliere  present,  and  unbounded  by  any  place. — 
4.    in  respect  of  duration,  being  ciernal,  and  bounded  by  no  time. 

Q.    What  understand  you  by  God'^s  being  eternal? 

A,  That  he  is  without  beginning,  and  without  end;  which  no 
creature  can  pretend  to:  for  though  angels  and  men's  souls  have 
no  end,  yet  they  had  a  beginning;  but  God,  who  made  them,  is 
from  everlasting  to  everlasting,  Ps.al.  xc.  2. 

Q.    What  do  you  nnd^/rstand  by  God\s  being  unchangeable  ? 

A.  That  he  is  still  the  same,  and  subject  to  no  variableness  or 
change,  either  with  respect  to  his  essential  perfections,  or  his 
counsels  and  designs,  or  his  love  and  favor  towards  his  people, 
Ps;»l.  cii.  27.   Isa.  xlvi.  10.  Rom.  xi.  22.  James  i.  17. 

Q.  If  Gnl  be  unchangeable,  how  is  repentance  attributed  to 
him  in  scripture,  as  Sex.  xviii.  and  other  places? 

A.  Not  properly,  but  improperly.  God  there  speaks  of  himself 
after  the  manner  of  men,  because  he  doth  the  same  thing  which 
men  do  when  they  repent  and  change  their  mind;  he  alters  the 
course  of  his  dispensations,  but  still  without  any  change  of  coun- 
sels. For,  whatever  change  appear  in  God's  outward  conduct,  it 
is  exactly  according  to  his  infallible  prescience  and  immutable 
will ;  and  doth  not  import  any  change  of  mind  in  God,  as  it  doth 
in  us. 

Q.    IVhat  is  meant  by  the  wisdom  of  God? 

A,  Thai  essential  perfection,  whereby  he  perfectly  knows  all 


OF  THE  ATTRIBUTES  OF  GOD.  25 

things?,  and  skilfully  orders  and  disposes  all  things  to  their  proper 
ends,  for  his  own  glory. 

Q.   Wherein  doth  the  tmsdom  of  God  most  hnghtly  appear? 

A.  God's  wisdom  shines  forth  both  in  his  works  of  creation  and 
providence;  but  the  brightest  discovery  we  have  of  it  is  in  the 
contrivance  of  our  redemption  by  Jesus  Christ,  in  a  way  that  both 
satisfies  justice  in  the  punishment  of  sin,  and  magnifies  mercy  in 
the  salvation  of  the  sinner,  Psalm,  civ.  24.  Col.  ii.  3. 

Q.   llliat  is  the  power  of  God? 

A.  That  essential  property  of  God,  whereby  he  is  almighty,  or 
able  to  do  all  things  that  he  pleaseth  to  have  done,  Gen.  xvii.  1  Jer. 
xxxii.  17. 

Q.  We  read  of  God,  that  he  cannot  lie,  repent  or  deny  himself: 
Jiow  then  is  he  able  to  do  all  things  ? 

A.  These  things  are  no  objects  of  power.  The  doing  of  them, 
being  contrary  to  God's  hoiy  nature  and  veracity,  would  argue 
imperfection  and  weakness,  but  not  power. 

Q.  Wherein  is  God'^s  almighty  power  discovered  to  us? 

A.  In  creating  the  world  by  his  word,  and  upholding  all  things 
in  it,  in  conquering  the  power  of  hell  by  Christ's  death,  in  working 
miracles,  raising  the  dead,  converting  sinners  to  himself,  preser- 
ving his  church,  and  subduing  his  enemies,  Rom.  i.  20.  lieb.  i. 
3.   1  Cor.  i.24.  Epb.  i.  19.  IMatth.  xvi.  18. 

Q.  What  is  the  holiness  of  God? 

A.  That  essential  perfection,  whereby  he  is  infinitely  pure,  and 
free  from  all  iniquity,  loveth  righteousness,  and  abhorreth  all  sin 
and  impurity,  Hab.  i.  13. 

Q.  fP  herein  doth  God'^s  holiness,  and  hatred  of  sin,  appear  ? 

A*  In  making  pure  and  holy  laws,  encouraging  men  to  obey 
them;  threatening  and  punishing  sin,  which  is  contrary  to  them: 
and  especially  in  sending  his  eternal  Son  to  assume  our  nature 
and  live  in  it,  to  be  a  pattern  of  holiness  to  us;  and  also  to  die, 
that  he  might  extirpate  sin  and  impurity,  and  purchase  perfect  ho- 
liness for  us,  Rom.  vii.  12.  1  Thess.  iv.  3.  Eph.  v.  25,  26,  27. 

Q.  W  hat  is  the  justice  of  God  ? 

A.  It  is  the  perfect  equity  of  his  nature,  which  inclines  him  to 
will  what  is  just  and  right,  to  render  to  every  man  his  due,  and  to 
deal  righteously  with  all  his  creatures. 

Q.  What  discoveries  have  we  of  the  Justice  of  Godi 

A.  In  sending  terrible  judgments  upon  men  for  their  sins  in  this 
world,  and  executing  eternal  vengeance  upon  the  wicked  in  hell; 
and  in  rewarding  the  righteous  upon  the  account  of  Christ's  mer- 
its, Rom.  ii.  5, 6,  &c.  2  Thess.  i.  7,  8,  9.  2  Tim.  iv.  8. 

Q.  What  is  the  greatest  evidence  of  the  justice  of  God,  thai 
ever  he  gave  to  the  world? 
A,  His  pouring  out  the  vials  of  his  wrath  upon  his  own  Son, 


C6  OF  THE  UNITY  OF  GOD. 

when  he  stood  surely  for  us:  and  exacting  full  satisfaction  from 
him  for  all  the  debts  or  sins  of  an  elect  world,  without  abating 
him  one  farthing,  Jsa.  liii.  4.  Rom.  iii.26,  26.  Rom.  viii.32. 
Q.  Doth  God''s  infinite  Justice  hinder  him  from  being  mercl' 

A.  No;  for,  through  Christ's  mediation,  he  exerts  his  infinite 
mercy  and  goodness  to  the  world,  as  well  as  his  justice, 

Q.  Wherein  doth  the  goodness  and  mercy  of  God  appear? 

A.  In  our  daily  preservation,  in  supplying  the  wants  of  all  his 
creatures,  in  sparing  his  enemies,  and  chiefly  in  providing  Christ 
to  be  a  surety  for  them,  in  offering  them  salvation  through  him, 
and  particularly  in  pardoning,  sanctifying  and  giving  eternal  glory 
to  all  who  believe  in  him. 

Q.  What  is  the  truth  of  God? 

A.  That  essential  property,  which  always  inclines  him  to  be 
sincere  and  true  in  what  he  saith,  and  to  be  faithful  in  fulfilling 
his  word. 

Q,  JV  herein  doth  the  tivth  and  faithfulness  of  God  appear? 

A.  Jfi  accomplishing  the  predictions  recorded  in  his  word,  in 
executing  his  threatenings  against  the  wicked,  and  in  fulfilling  all 
his  promises  to  his  people,  Matth.  xxiv.  35.  Zech.  i.  6.  Ileb.  x. 

23.  ^ 

Q.  Wherein  do  these  perfections  of  wisdom,  poicer,  holiness^ 
justice,  goodness  and  truth,  which  belong  to  God,  differ  from 
those  we  find  in  angels  and  men  ? 

A.  These  perfections  being  essential  to  God,  he  is  infinite, 
eternal  and  unchangeable  in  them:  but  any  inferior  degree  of 
these  perfections  we  see  in  creatures,  the  same  is  communicated 
from  God  to  them,  and  is  subjiect  to  change. 

Quest.  5.  Jive  there  more  Gods  than  one  F 
dns.  There  is  but  one  only,  the  living  and  true 
God. 

Q.  In  what  respect  is  God  said  to  he  one? 

A^  God  is  one,  1st,  In  opposition  to  mixture  and  composition, 
he  being  a  most  pure  and  simple  essence.  2dli/,  In  opposition  to 
multitude,  he  being  numerically  one  in  essence  and  nature,  and 
no  other  like  him. 

Q    Why  is  God  said  to  he  the  one  only  God? 

A.  To  shew  that  though  there  be  others  that  bear  the  name  of 
gods  in  the  world,  yet  there  is  none  really  God,  but  he  alone,  1 
Cor.  viii.  4,  5,  6. 

Q.  why  is  this  one  God  called  the  living  Godl 

A.  To  distinguish  him  from  the  dead  idols  of  the  nations,  and 
to  shew  that  all  life,  natural,  spiritual  and  eternal,  is  originally  in 


OF  THE  UNITY  OF  GOD.  27 

him,  and  from  him  only,  Psahn  cxv.  4,  5,  John  v.  26.     1   Tim. 
vi.  13. 

Q.  Why  is  he  called  the  True  Godi 

A.  To  distinguish  him  from  all  the  false  and  imaginary  deities 
that  are  in  the  world,  Jer.  x.  10,  11,  15. 

Q.  Who  are  these  mentioned  in  scripture  that  hear  the  name  of 
godf  besides  the  true  God? 

A.  We  find  several  called  gods,  as  the  heathen  idols,  the  devil, 
antichrist,  and  magistrates,  1  Cor.  viii.  5.  2  Cor.  iv.  4.  2  Thess. 
ii.  4.  Psalm  Ixxxii.  6. 

Q.  Why  are  the  heathen  idols  called  gods? 

A.  Not  that  there  is  any  thing  of  true  divinity  in  them,  but  be- 
cause their  deluded  worshippers  fancied  that  they  were  gods,  and 
reputed  them  so. 

Q.  Can  any  of  the  gods  among  the  heathen  give  rain  ? 

A,  No,  Jer.  xiv.  22. 

Q.  Can  they  create  a  world,  or  know  the  heart? 

A,  No;  they  cannot,  and  therefore  ought  not  to  be  worshipped. 
Jer.  X.  11. 

Q.  HotD  is  the  devil  called  god  ? 

A,  He  is  called  the  god  of  this  world,  because  he  rules  over  the 
unregenerate  world;  he  usurps  divine  homage,  and  is  actually 
worshipped  in  many  parts  by  the  heathen,  2  Cor.  iv.  4,  Deut.  xxxii. 
17,  Rev.  ix.  20. 

Q.  How  is  antichrist  called  god? 

A.  In  respect  of  his  usurping  the  titles,  homage  and  preroga- 
tives which  are  only  due  to  God,  2  Thess.  ii.  4. 

Q.  How  are  magistrates  called  gods  ? 

A.  Only  improperly,  and  by  participation  ;  they  being 
God's  vicegerents  on  earth,  to  minister  justice  toothers,  Psalm 
Ixxxii.  6. 

Q.  Do  not  some  make  the  world  their  god? 

Ji.  Yes;  and  hence  covetous  men  are  called  idolaters,  Eph.  v.  5. 
Col.  iii.  5. 

Q.  Why  are  they  called  so? 

A.  Because  ihey  set  their  hearts  upon  the  world  more  than  up- 
on God. 

Q.  Do  not  some  make  a  god  of  their  belly? 

.4.  Yes;  Phil.  iii.  19. 

Q.  How  are  they  guilty  of  this? 

A,  By  studying  to  serve  and  please  the  belly  more  than  God. 

Q.  How  do  you  prove  that  thereis  hut  one  God,  and  no  more? 

A,  First,  From  holy  scripture,  that  doth  frequently  assert  this; 
as  in  Deut.  vi.  4.  Mai.  ii.  10.  Matth.  xix.  17.  1  Cor.  viii.  4.  6. 
Secondly,  From  reason;  for.  seeing  God  is  an  infinite,  om- 
nipotent, independent,  and  most  perfect  being,  and  also  the  first 


28         OF  THE  PERSONS  OF  THE  GODHEAD. 

cause  of  all  things,  reason  must  certainly  conclude  that  there  can 
be  but  one  such  being,  and  no  more,  and  that  there  cannot  be  a 
plurality  of  infinites  and  first  causes. 

Q.  T'T7iO  are  they  that  are  guilty  of  muUiplying  gods  to  them' 
selves  ? 

A.  Both  the  Pagans  and  Papists,  seeing  they  actually  worship 
and  pray  to  others  beside  the  one  true  Godj  so  do  the  Papists  to 
saints  and  angels. 

Q.  Hut  may  not  prof  essed  Protestants  be  chargeable  with  mul' 
tiplying  gods  to  themselves 7 

A.  Yes;  for  though  they  profess  to  own  and  worship  the  one  true 
God;  yet  many  set  up  idols  in  their  hearts,  an(i  study  to  serve  and 
please  other  things  more  than  God,  Ezek.  xiv.  3.  Phil.  iii.  19. 
■     Q,'  What  is  incumbent  on  us,  when  others  will  not  worship  and 
serve  this  one  true  God? 

A.  We  should,  vvith  Johua,  resolve  and  say,  that  we  and  ours 
will  serve  the  Lord,  Josh.  xxiv.  15. 
,Q.  Doth  any  man  serve  God  for  nought? 

A.  No;  for  he  rewards  all  his  faithful  servants  with  a  crown  of 
life,  Rev.  ii.  10. 

Quest.  6.  How  many  persons  are  there  in  the  God^ 
Mad? 

Ans,  There  are  three  persons  in  tlie  Godhead,  the 
Father,  the  Son,  and  the  Holy  Ghost  :  And  these 
three  are  one  God,  the  same  in  substance,  equal  in  pow- 
er and  glory, 

Q.   what  is  meant  by  the  Godheadl 

A.  The  divine  nature  or  essence. 

Q.  Is  this  word  Godhead  to  be  found  in  scripture? 

A.  Yes,  in  Acts  xvii.  29.  We  ought  not  to  think  the  Godhead 
is  like  unto  gold  or  silver,  &c. 

Q.  Are  there  three  essences  or  natures  in  the  Godhead? 

A.  No,  but  only  three  persons  in  one  divine  essence. 

Q.  How  do  you  prove  that  there'  are  three  persons  in  the  God' 
head? 

A.  First,  From  that  express  assertion,  1  John  v.  7.  "  For  there 
are  three  that  bear  record  in  heaven,  the  Father,  the  Word,  and 
the  Holy  Ghost,  and  these  three  are  one." ^dly,  From  the  in- 
stitution of  baptism,  Matt,  xxviii.  1 9.  "  Go  ye  therefore  and  teach 
all  nations,  baptizing  ihem  in  the  name  of  the  Father,  and  of  the 

Son,  and  of  the  Holy  Ghost/'' 3dly,  From   the   apostolical 

benediction,  2  Cor.  xiii.  14 .  "  The  grace  of  the  Lord  Jesus  Christ, 
the  love  of  God,  and  the  communion  of  the  Holy  Ghost  be  with 
you  all.*'     Amen. 


OF  THE  PERSONS  OF  THE  GODHEAD.         29 

Q.  What  do  you  think  of  that  proof  of  the  Trinity  which  is 
brought  from  Christ'^s  baptism  at  Jordan?  Matt.  iii.  16,  17. 

A.  It  is  most  clear;  for  there  the  Father  is  manifested  by  a  voice 
from  heaven,  the  Son  by  his  bodily  appearance  upon  earth,  and 
the  Holy  Ghost  by  lighting  on  him  in  shape  of  a  dove. 

Q.  Ji ell,  then,  is  the  Father  God— the  Son  God — and  the 
Holy  Ghost  God? 

A.  Yes;  each  one  of  thera  is  God. 
Q.   Will  not  that  maJce  three  Gods? 

A.  No;  these  three  persons  are  but  one  God;  because  the  same 
divine  nature  or  essence  is  in  all  the  three. 

Q.   What  mean  you  by  a  person  in  the  Godhead? 
A.  It  is  the  divine  nature  subsisting  in  a  different  way,  and  dis- 
tinguished by  different  personal  properties. 

Q.  What  are  the  different  personal  properties  of  the  three 
persons  in  the  Godhead? 

A.  It  is  proper  to  the  Father  to  beget  the  Son,  and  send  out 
the  Holy  Ghost:  it  is  proper  to  the  Son,  to  be  begotten  of  the 
Father,  and  to  send  out  the  Holy  Ghost:  it  is  proper  to  the  Holy 
Ghost  to  proceed  by  emanation  from  the  Father  and  the  Son.; — 
All  which  appears  from  these  scriptures,  Ps.  ii.  7,  Heb.  i.  5,  6,  8. 
John  i.  14, 18,  and  xv.  26.  Gal.  iv.  6. 

Q.  Is  one  of  these  persons  before  another  in  order  of  time? 
A.  No;  for  they  are  co-eternal. 

Q.  Is  one  of  them  before  another  in  order  of  dignity  or  great- 
ness? 

A,  No;  for  they  ar€  all  equal  in  power  and  glory. 
Q,  Why   then  are  they  named  in  this  order,  the  Father,  the 
Son,  and  the  Holy  Ghost? 

A.  To  denote  the  order  of  subsisting  and  working  which  they 
have  among  themselves;  the  Father  subsisting  and  working  from 
himself;  the  Son  subsisting  and  working  from  the  Father;  and  the 
Holy  Ghost  subsisting  and  working  from  the  Fatlier  and  the  Son, 
John  V.  19.  and  xiv.  14. 

Q.  Which  of  these  three  persons  made  the  world? 
A.  Each  of  them  made  it,  as  is  evident  from  the  scriptures, 
which  ascribe  the  work  of  creation  to  all  three,  Gen.  i.  1,  2,  26. 
Isa.  xl.  ii.  5.  Heb.  i*.  2.  John  i.  3.  Col.  i.  16.  Job  xxKiii.  4.— 
Psalm  xxxiii.  6.  Isa,xl.  12,  13. 

Q.   \^hich  of  the  three  persons  became  man? 
A.  The  Son,  who  is  the  second  person  of  the  glorious  Trinity; 
and  since  his  incarnation,  he  is  called  the  Lord  Jesus  Christ. 

Q.  How  doth  it  appear  that  Christ  the  Son  of  God,  is  eq^ml 
with  the  Father? 

A*  From  the  holy  scriptures,  in  which  we  find  the  same  naraea, 

C  2 


30         OF  THE  PERSONS  OF  THE  GODHEAD. 

titles,  attributes,  works,  worship  and  honour  ascribed  to  the  Son, 
as  are  ascribed  to  the  Fatlier. 

Q.  What  are  these  essential  names  and  titles  which  are  ascrv- 
hcd  to  the  Son  equally  as  to  the  Father? 

A.  Even  those  which  are  most  eminent  and  glorious,  such  as 
God,  the  Lord  God  of  the  prophets,  King  of  kings  and  Lord  of 
lords,  the  great  God,  the  mighty  God,  the  true  God,  tlie  only 
wise  God,  God  over  all  blessed  for  ever.  And  also  he  is  called 
Jehovah,  which  is  the  peculiar  incommunicable  name  of  the  only 
true  God.  For  all  which  see  these  i)lain  texts,  John  i.  L  I  Tim. 
iii.  16.  Rev.  xxii.  6,  and  xix.  ]6.  Tit.  ii.  13.  Isa.  ix.  6.  1  John 
V.  20.  Jude  25.  Rom.  ix.  5.  Zech.  ii.  10.  Jer.  xxiii.  6.  Psalm 
Ixxxiii.  18. 

Q.  What  are  the  divine  alirihzites  ichich  are  ascribed  to  the 
So:i  equally  with  the  Father? 

A.  The  holy  scripture  asserts,  that  he  is  eternal,  unchangea- 
ble, almighty,  omniscient,  omnipresent,  infinite  in  holiness,  jus- 
tice, goodness,  and  truth;  as  in  these  texts,  Mic.  v.  2.  Heb.  vii.  3. 
and  xiii.  8.  Rev.  i.  8.  John  ii.  24.  25.  and  xxi.  17.  Rev.  ii.  23. 
Malt,  xviii.  2).  isa.  vi.  3.  Rev  iii.  7,  2  Tim.  iv.  8.  Eph,  iii.  19. 
Rev.  i.  5. 

Q.  What  are  those  divine  worhs  ascribed  to  Christ  the  Sorty 
vjhich prove  him  to  be  the  true  God? 

A.  The  scriptures  ascribe  to  him  the  creation  of  the  world,  the 
preservation  and  upholding  of  all  things,  the  working  of  miracles 
by  his  own  power,  the  forgiving  of  sins,  the  working  of  failh  and 
repentance,  the  quickening  of  dead  souls,  the  opening  of  the  un- 
derstanding, bestowing  of  the  Spirit,  raising  the  dead  at  the  last 
day,  judgmg  of  the  world,  and  giying-of  eternal  life,  John  i.  3.  10. 
Col.  i.  16,  17.  Heb.  i.  3.  Mark  v.'41.  and  ii.  5.  Heb.  xii.  2.  Acts 
v„  31.  John  V.  21,  25,  28,- 29.  Luke  xxiv.  25.  John  xx.  22.  Acts 
ii.  33.  2  Tim.  iv.  1.  John  x.  28. 

Q.  TT  hat  is  that  ivorship  and  honour  ascribed  to  Christ  the  Son, 
which  prove  him  to  be  the  true  God? 

A.  We  find  the  same  religious  divine  worship  and  adoration 
given  fo  him  as  to  the  Father,  both  by  angels  and  men.  As  also,  he  |l 
is  made  the  object  of  faith,  of  prayer,  of  praise,  and  of  sacramen- 
tal dedication,  equally  with  the  Father;  as  we  see  in  these  texts, 
Heb.  i.  6.  Matt.  viii.  2.  and  xiv.  13.  John  xiv.  1.  Acts  vii,  59,  60. 
iCor.  i.  2.  Actsix  14.Rev.  v.  12, 13.Matt.xxviii.  19.  Acts  xix.  5. 

Q.  Is  it  not  the  Father''s  express  will  that  all  men  should  hon- 
our the  Son,  even  as  they  honour  the  Father? 

A.  Yes;  as  in  lohn  v.  22,  23. 

Q.  Doth  not  God  the  Father  call  Jesus  Christ  his  Fellow,  OT 
equal?  A.  Yes;  as  in  Zech.  xiii.  7. 

Q.  Did  not  Christ  thinh  himself  to  be  equal  with  him? 


OF  THE  PERSONS  OF  THE  GODHEAD.         31 

A.  Yes;  for  it  is  said,  He  thought  it  no  robbery  to  be  equal  witli 
God,  Phil.  ii.  6. 

Q^  If  the  Son  he  God  equal  with  the  Father,  how  saith  Christ, 
My  Father  is  greater  than  J?  John  xiv.  28. 

A.  Christ  doth  not  speak  there  of  his  divine  nature;  for,  in  res- 
pect of  that,  he  and  his  Father  are  equally  great:  and  therefore  he 
saith,  "  I  and  my  Father  are  one."  And  it  cannot  be  otherwise, 
since  one  and  the  same  infinitely  great  Godhead  is  the  undivided 
nature  of  them  both.  But  in  the  place  objected,  as  the  context 
shews,  Christ  doth  speak  of  his  mediatorial  office  to  which  he  is 
appointed  by  the  Father,  and  in  which  respect  he  is  the  Father's 
servant. 

Q,  Is  there  not  great  absurdity  in  maintaining  the  Son  to  be  in' 
ferior  to  the  Father  in  respect  of  his  divine  nature? 

A  Yes;  for  it  would  lead  us  into  Polytheism,  or  the  setting  up 
of  two  gods,  and  two  objer.ts  of  worship,  the  one  supreme  and  the 
other  subordinate;  besides,  it  would  make  Christ  no  God  in  a 
proper  sense;  for  inferiority  or  dependency  is  inconsistent  with 
the  notion  of  the  Deity. 

Q.  Hoic  doth  it  appear  that  the  Holy  Ghost  is  God  equal  with 
the  Father  and  the  Son  ? 

A.  By  the  same  arguments  that  prove  the  divinity  of  the  Son :  for 
the  Holy  Ghost  hath  the  same  names,  attributes,  works,  worship  and 
honour  ascribed  to  him,  which  the  Father  and  the  Son  have;  he  is 
called  God,  Jehovah;  he  is  eternal,  omniscient,  omnipresent;  he 
created  ihe  world,  miraculously  formed  and  furnished  Christ's 
human  nature,  and  inspired  the  prophets  and  the  apostles;  he  rai- 
see  the  dead,  regenerates  and  sanctifies  his  people;  and  he  is  the 
object  of  divine  worship,  of  prayer,  and  sacramental  dedication: 
for  all  which  see  these  texts.  Acts  v.  3,  4.  Ezek.  iii.  24,  26.  Heb. 
ix.  14.  1  Cor.  ii.  10.  Lukeii.26.  Psalm  cxxxix.  7,  8.  Psalm  xxxiii. 
6.  Job  xxvi.  13.  Matt.  i.  18.  Luke  iv.  18.  2  Pet.  i.  21.  Rorn.  viii, 
11.  John  iii. 6.  2Thess.  ii.  13.  Cant.  iv.  16.  2Cor.xiii.  14.  Matt, 
xxviii.  19. 

Q.  Do  we  not  receive  distinct  blessings  and  benefits  from  these 
glorious  persons  ? 

A.  Yes;  the  Father  contrived  the  ransom,  and  sent  the  Ranso* 
mer:  the  Son  undertook  and  came  to  be  our  Redeemer;  and  the 
Holy  Ghost  applies  the  redemption  to  us. 

Q.  Ought  not  then  a  distinct  glory  to  he  given  to  each  of  the 
blessed  Three? 

A,  Yes;  and  this  will  be  the  work  of  the  redeemed  with  the  an- 
gels for  ever.  Rev.  i.  4,  5,  6.  and  iv.  8,  &c.  and  v.  9,  &c. 

Q.  How  are  ice  to  ivorship  one  God  in  three  persons? 

A.  We  are  to  worship  God  in  Christ  the  Son,  by  the  Spirit.  We 
must  ask  of  the  Father,  in  the  name  of  the  Son,  and  by  the  assis- 
tance of  the  Holy  Ghost,  Johnxvi.  23.  Eph.  v.  20.  Jude  20. 


32  OF  THE  DECnEES  OF  GOD. 

Q.  Could  ever  the  doctrine  of  the  Holy  Trinity  be  knoicn  hy 
the  light  of  nature? 

A.  No;  and  this  should  make  us  thankful  for  the  light  of  reve- 
lation. 

Q.  Can  this  mystery  of  one  in  three,  and  three  in  one,  be  com- 
jrrchcndcd  by  hitman  reason? 

A.  JNo;  the  shallow  capacities  of  men  cannot  fathom  the  deep 
things  of  God.  This  great  mystery  is  what  we  should  believe, 
reverence  and  adore,  seeing  we  iiave  the  most  plain  and  positive 
assertions  in  God's  word  of  a  trinity  of  persons,  in  an  unity  of  es- 
sence. 

Q.  Is  there  any  thing  in  religion  contrary  to  reason  ? 

A.   No. 

Q.  Are  there  not  many  things  in  it  above  the  reach  of  human 
reason?  A.  Yes. 

Q.  Is  it  just  to  reject  what  our  nature  cannot  account  for. 

A.  No;  for  then  we  should  deny  every  one  of  God's  essential 
perfections,  fore:ichof  them  dolh  infinitely  transcend  our  thoughts; 
nay,  we  should  deny  that  we  have  immortal  souls,  and  many  otlier 
tilings  in  nature  that  our  reason  cannot  search  out,  such  as  tho 
motion  of  the  wind  and  tide,  iS^c. 

Q.   What  shall  we  think  of  those  who  deny  the  Trinity,  or  rC' 
fuse  the  divinity  of  the  Son  or  Holy  Ghost? 

A.  That  they  are  blasphemers  and  damnable  heretics,  seeing 
they  deny  such  great  and  fundamental  truths  of  God  so  clearly 
revealed  in  his  word. 

Quest.  7.    What  are  the  decrees  nf  God  P 
Ans.  The  decrees  of  (t()<1  are,  his  eternal  purpose, 
accoriling  to  the  counsel  of  his  will,  whereby,  for  his 
own  glory,  he  hath  fore-ortlained  whatsoever  comes 
to  pass. 

Q.  What  do  ye  understand  by  God^s  decrees? 

A.  Ilis  eternil  purposes  and  appointments  concerning  the 
things  that  shall  be  in  time  and  through  eternity. 

Q.  Were  (dl  God'' s  decrees  framed  from  eternity?      A.  Yes. 

Q.  Doth  God  'purpose  nothing,  upon  new  emergenis  in  timCf 
hut  what  he  had  before  decreed?  . 

A.  No;  Acts  XV.  18.  Isa.  xlvi.  10. 

Q.  And  doth  nothing  fall  out  in  time  but  according  to  these 
eternal  decrees? 

A.  No;  Eph.  i.  !1. 

Q.  Woidd  it  not  be  blasphemy  to  say  that  God  is  the  author  of 
sin?  A   Yes. 


OF  THE  DECREES  OF  GOD.  S3 

Q.  Would  it  not  make  God  the  author  of  sin,  to  say  that  he 
had  decreed  sinful  actions  ? 

A.  It  would  indeed  be  blasphemy  to  say  that  he  had  decreed  to 
effectuate  sin:  but  it  is  not  so  to  say  that  he  hath  decreed  to  per^ 
mit  sinful  actions,  and  to  over-rule  them  to  his  own  glorious  pur^ 
poses. 

Q.  How  doth  it  appear  thai  God  may  have  such  a  holy  hand  a*- 
bout  the  sinful  actions  of  men  ? 

A.  From  several  instances  in  scripture;  particularly  that  in 
Acts  ii.  3,  where  Peter  chargeth  home  upon  the  Jews  their  cruci- 
fying of  Christ  with  wicked  hands,  and  yet  at  the  same  time  says, 
That  he  was  delivered  up  for  that  end  by  the  determinate  counsel 
and  foreknowledge  of  God.  See  also  Acts  iv.  27,  28,  where  we 
may  see  that  God's  designing  the  crucifixion  of  Christ  from  eter- 
nity, and  bringing  the  greatest  good  out  of  it  to  mankind,  was  no 
matter  of  excuse  for  the  wicked  part  the  Jews  acted  in  it;  seeing 
it  flowed  from  a  wicked  principle  in  them,  and  was  their  own 
voluntary  act  and  deed. 

Q.  What  counsel  had  God  in  fore-ordaining  all  things  ? 
A.  The  counsel  of  his  own  will,  which  was  according  to  infin* 
ite  wisdom,  and  the  highest  reason,  Eph.  i.  1 1.  Isa.  xl.  13. 
Q.  For  tvhat  end  did  God  decree  all  things? 
A.  For  his  own  glory,  Rom.xi.  36. 

Q.   What  perfections  of  his  did  he  design  thereby  to  glorify  f 
A.  His  wisdom, pov/er,  holiness,  justice,  goodness  and  truth. 
Q.  Can  nothing  fall  out  in  time  to  alter  God''s  decrees  ? 
A.  No. 

Q.  How  does  it  appear  that  his  decrees  are  unchangeable  f 
A.  Because  changing  would  import  weakness,  and  that  he  did 
not  foresee  the  letts  and  stops  in  the  way  of  his  purposes. 

Q.  Do  the  many  changes  that  fall  out  in  time,  such  as  God^s 
making  the  world,  and  afterwards  destroying  it,  import  any  aU 
teration  in  God''s  counsels  or  decrees  2 

A.  No;  for  God  from  eternity,  by  his  immutable  decree,  did 
fore-ordain  all  these  alterations. 

Q.  Doth  the  immutability  of  God''s  decrees  take  away  the  free 
will  of  rational  creatures  in  performing  their  actions? 

A.  No;  but  rather  doth  establish  it,  because  God  hath  decreed 
to  bring  about  his  purposes  in  a  way  agreeably  to  the  nature  and 
liberty  of  free  agents,  without  any  constraint  upon  their  wills,  it 
being  easy  for  infinite  knowledge  to  foresee  how  they  will  incline 
end  determine  in  every  different  situation. 

Q.  Are  there  not  many  casual  things  that  fall  out  in  the  tcorld, 
which  maybe  ascribed  to  chance? 

A.  No;  for  though  there  be  many  things  casual  or  contingent 
in  respect  of  second  causes  or  instruments,  as  falling  out  without 


34     OF  THE  EXECUTION  OF  GOD'S  DECREES. 

or  beyond  iheir  design;  yet  there  is  nothing  that  falls  out  by 
chance,  or  is  casual  in  respect  to  God,  that  foresees  and  deter- 
mines every  thing  that  comes  to  pass. 

Q.  Hath  not  God  predestinated  some  to  eternal  life? 

A,  This  is  plainly  asserted  in  scripture,  Eph.  i.  4, 5,  6.  2  Thess. 
n.  13. 

Q.  Was  their  foreseen  faith,  repentance  or  good  works,  the 
cause  of  this  decree? 

A.  No;  but  only  the  effect  of  it:  for  God  decreed  all  these  as 
necessary  means  to  eternal  life,  as  is  clear  from  the  fore-cited 
texts,  Eph.  i.  4,  5,  6.  2  Thess.  ii.  13.  and  from  Acts  xiii.  48. 
"  We  are  chosen  that  we  should  be  holy,"  not  because  we  are 
holy . 

Q.  What  then  was  the  cause  of  God''s  decree  of  election  ? 

A.  Nothing  but  his  good  pleasure  and  free  love,  Rom,  ix.  1 1, 
13,  18.  No  man  hath  any  ground  of  boasting;  for  God  hath  past 
by  one,  and  pitched  upon  another,  according  to  his  sovereign  will 
and  pleasure. 

Quest.  8.  Hoic  doth  God  execute  Jiis  decrees? 
•ins,  God  executeth  his   decrees  in  the   wotks  of 
creation  and  providence. 

Q.  What  do  you  understand  by  God's  executing  his  decrees  f 
A.  His  bringing  to  pass  the  things  which  he  had  before  or- 
dained. 

Q.  Are  God''s  decrees  brought  to  pass  in  his  works  in  time? 
A.  Yes. 

Q.  What  are  these  works  of  Godi 

A.  His  works  of  creation  and  providence. 

Q.  Are  these  all  the  works  of  God,  which  he  hath  decreed  to 
bring  to  pass?  A.  Yes. 

Q.  Is  not  the  toork  of  redemption  a  part  of  God''s  works,  which 
he  had  decreedfrom  eternity? 

^.  Y.es;but  this  is  here  included  in  God's  works  of  providence; 
and  indeed  his  work  of  redeeming  lost  sinners  is  the  most  glori- 
ous part  of  his  providence  towards  men. 

Q.  What  is  ihe  difference  between  God''s  executing  or  bringing 
to  pass  his  work  of  creation,  and  his  works  of  providence? 

A.  The  former  he  executed  in  six  days,  but  the  latter  he  con- 
tmues  still  to  execute;  the  one  without  means,  but  the  other 
usually  by  means. 

Q.  Arc  there  not  many  ofGod^s  decrees  still  to  he  executed? 

A.  Yes;  but  they  shall  all  be  executed  indue  time,  in  the  order 
God  hath  appointed,  Isa.  xlvi.  10.  Rev.  i.  1.  and  xxii.  6.  Rom.  xi. 
25,  26. 


OF  THE  WORK  OF  CREATION.  35 

Quest.  9.  Jf^hat  is  the  work  of  creation? 

Jins,  The  work  of  creation  is,  God's  making  all 
things  of  nothing,  by  the  word  of  his  power,  in  the 
space  of  six  days,  and  all  very  good. 

Q.  What  is  it  to  create  ? 

A.  It  is  to  make  something  out  of  nothing, -and  likewise  the  ma- 
king of  a  thing  out  of  matter  wholly  unfit  for  it,  as  man'^s  body  out 
of  the  dust  of  the  ground,  is  termed  creating. 

Q.  Who  is  the  creator  of  all  things  ?  A.  God. 

Q.  Out  of  what  did  God  make  all  things?         A.  Of  Nothing. 

Q.  How  can  that  he  said,  seeing  man  was  made  of  the  dust  of 
the  earth? 

A.  Because  God  made  that  dust  out  of  nothing. 

Q.  Can  none  else  create  or  make  a  thing  out  of  nothing  hut 
God?- 

A.  No;  neither  man  nor  angel  can  create  the  least  atom. 

Q.  Cannot  an  angel  make  a  living  creature? 

A.  No;  not  so  much  as  a  fly . 

Q,  Can  an  angel  turn  any  thing  into  nothing  t  A,  No. 

Q.  Can  God  do  this? 

A .  Yes,  he  could  annihilate  the  whole  world  as  easily  as  he  cre- 
ated it. 

Q.  Did  God  employ  angels  as  his  instrum£nts  in  the  work  of 
creation?  A.  No. 

Q.  By  what  means  then  did  God  make  all  things  ? 

A.  By  the  word  of  his  power;  ^'  He  spake  and  it  was  done,*'^ 
Psalm  xxiii.  9. 

Q.  What  was  that  word  of  power  he  made  use  of? 

A.  That  in  Gen.  i.  Let  ir  ee  ;  as,  "  Let  there  be  light,''  "  Let 
there  be  a  firmament,"'  and  the  like. 

Q.  In  what  time  did  God  make  all  things? 

A,  In  six  days. 

Q.  Could  not  God  have  made  them  in  less  time? 

A.  Yes. 

Q.  Why  then  did  he  take  so  long  a  time  to  do  it  ? 

A.  To  give  us  a  more  distinct  view  of  the  order  of  the  creation, 
and  to  set  us  an  example  of  working  six  days,  and  resting  the  sev- 
enth. 

Q.  In  what  state  did  God  make  all  things  at  first? 

A.  God  made  all  things  at  first  very  good^  Gen.  i.  3L 

Q.  What  is  the  meaning  of  these  words,  all  very  good  ? 

A.  That  of  all  the  things  that  were  made,  there  was  none  of  them 
marred  in  the  making;  all  of  them  answered  the  Creator's  design, 
and  were  fit  to  show  forth  his  glory. 


36  OF  THE  WOKK  OF  CREATION. 

Q.  If  all  God'^s  works  are  very  good,  then  whose  work  is  sin, 
that  is  so  very  evil? 

A.  Sin  is  none  of  God's  works;  it  is  only  the  work  of  the  dev- 
il, and  of  man  that  was  tempted  by  him. 

Q.  And  whose  workmanship  are  the  devils^  or  who  made  them? 

A.  God  made  them  angels  of  light,  but  they  made  themselves 
devils  by  sin. 

Q.  When  were  the  angels  created? 

A.  Certainly  within  the  space  of  the  six  days  mentioned  by 
Moses;  for  in  that  time  we  are  told  that  God  finished  the  creating 
of  the  heavens  with  their  hosts,  Gen.  ii.  1,  2,  which  must  include 
the  angels,  who  are  expressly  culled  the  heavenly  hosts,  Luke  ii. 
13.  And  many  think  they  were  created  on  the  first  day  with  the 
empyreal  heavens,  Genesis  i.  1.     Job  xxxviii.  6,  7. 

Q.  Why  was  Moses  not  more  express  and  particular  with  res' 
pcct  to  the  creation  of  angels? 

A.  Because  it  being  his  great  design  to  give  a  history  of  the 
church,  and  its  original  from  tlie  creation  of  the  world,  he  judged 
it  sufficient  for  his  purpose  to  give  us  no  more  but  a  short  account 
of  the  visible  creation,  to  which  angels  do  not  belong. 

Q.  For  what  end  did  God  make  the  world? 

A.  The  Lord  hath  made  all  things  for  himself,  and  for  the 
manifesting  of  his  glorious  perfections,  ProV'  xvi.  4. 

Q.  What  are  the  attributes  of  God  which  do  most  gloriously 
shine  forth  in  the  work  of  creation? 

A'  His  infinite  power,  wisdom  and  goodness. 

Q.  How  is  the  glory  of  God'^s  poioer  displayed  in  making  the 
world? 

A.  In  his  bringing  all  things  of  a  sudden  out  of  the  womb  of 
nothing  by  his  bare  word,  Rom  'i.  20. 

Q.  How  doth  the  glory  of  God's  wisdom  shine  forth  herein? 

A'  Jn  the  amazing  variety  of  creatures,  and  the  beautiful  order 
and  harmony  of  all  things — the  view  whereof  made  the  Psalmist 
cry  out,  Psalm  civ.  24:  "  O  Lord,  how  manifold  are  thy  works-! 
in  wisdom  hast  thou  made  them  all.'" 

Q.  -  Hoiv  is  the  glory  of  God'^s  goodness  manifested  in  creation  ? 

A'  In  providing  such  a  commodious  habitation  for  man  before 
he  gave  him  a  being,  and  making  all  creatures  subservient  to  him, 
Psalm  viii.  3-,  4,  &,c.  and  xxxiii.  6. 

Q.  On  which  day  of  the  creation  did  God  make  light  to  shine? 

A.  Upon  the  first  day. 

Q.  Were  the  sun,  moon,  and  stars,  made  the  first  day? 

A.  No;  they  were  not  made  till  the  fourth  day  of  the  creation. 
Q.  Hoiv  could  there  he  light  made  before  the  sun? 
A.  It  was  easy  for  the  great  Creator  to  form  a  bright  luminous 
body,  and  carry  it  about  to  enlighten  the  world  for  the  first  three 


OF  THE  CREATION  OF  MAN.  37 

days,  and  afterwards  place  that  light  in  the  sun,  moon  and  stars, 
when  they  were  created. 

Q.    \^'hen  were  the  fishes  created?  A.  On  the  fifth  day. 

Q.   When  was  man  created?  A.  On  the  sixth  day. 

Q.   What  did  God  do  the  seventh  day  ? 

A.  He  rested  from  all  his  works,  and  sanctified  it  for  his  Sabbath. 

Q.   Was  God  weary  with  his  work,  that  he  rested  after  it? 

A.  No;  the  Creator  of  the  ends  of  the  earth  fainteth  not,  neitlier 
is  he  weary,  Isa.  xl.  28. 

Q.   T4'haf  is  to  be  understood  then  by  God^s  resting? 

A.  His  ceasing  from  work. 

Q.   What  doth  God  teach  us  by  this  example? 

A\  To  cease  from  the  labor  of  the  week,  and  keep  a  seventh 
part  of  our  time  holy  to  the  Lord. 

Q.  Is  it  not  evident  from  sense  and  reason,  as  well  as  scrip- 
ture,  that  the  world  did  not  exist  from  eternity,  but  was  created 
some  few  thousand  years  ago,  according  to  Moses'' s  account? 

A.  Yes;  it  is  clearly  evident  from  the  lateness  of  the  invention 
of  arts,  the  foundation  of  cities,  the  erecting  of  states,  and  the 
writing  of  histories,  none  of  which  do  we  find  so  ancient  as  the 
time  of  the  creation  fixed  by  Moses.  Besides,  the  being  of 
mountains  and  valleys,  is  a  plain  demonstration  that  the  earth 
was  not  from  eternity;  for,  seeing  the  rain  still  washeth  down 
some  earth  from  the  heights,  if  the  smallest  quantity  should  but 
come  down  once  in  a  thousand  years,  it  is  certain  the  mountains 
would  have  been  entirely  levelled  in  an  infinite  course  of  years, 
so  that  no  height  had  now  appeared. 

Q.  Would  it  not  be  profitable  for  us  to  meditate  muck  upon 
the  beautiful  and  stupendous  creation  ? 

A.  Yes-  it  would  make  us  little  in  our  own  eyes^  raise  in  us  an 
awful  sense  and  veneration  of  God's  power  and  majesty,  cause  us 
to  bale  sin  that  brings  disorder  into  this  beau tifiil  frame,  and  help 
us  to  trust  to  our  Maker's  power  and  goodness  ia  all  our  straits 
and  difficulties. 

Quest.  10.  How  did  God  create  man? 

Jins,  God  created  man,  male  and  female,  after  his 
own  image  ,in  knawledge,  righteousness  and  holiness, 
with  dominion  over  the  creatures. 

Q.  which  is  the  principal  creature  upon  this  earth  ? 
A,  Man. 

Q.  Why  then  was  he  made  after  alt  other  creatures  ? 
A.  Because  God  thought  fit  to  make  the  world  as  pn  house 
ready  furnished  for  him,  before  be  would  create  man  tc  inhabit  it. 

D 


38  OF  THE  CREATIOiN  OF  MAN. 

Q.   What  sort  of  a  creature  is  man  7 

A.  A  compound  being  of  soul  and  body,  created  male  and 

female. 

Q.    What  is  male  and  female? 

A.  Man  and  woman. 

Q.  How  many  men  did  God  create  at  first? 

ji.  Only  one  man  and  one  woman. 

Q.    What  are  the  two  constituent  parts  of  man? 

A.  Soul  and  body. 

Q.   What  is  the  soul  of  man? 

A.  It  is  a  spirit,  rational,  invisible  and  immortal,  by  which  a  man 
exerts  all  vital  and  intelligent  acts,  lives,  moves,  understands  an 
wills. 

Q.  How  was  man'^s  soul  made? 

A.  God  breathed  into  him,  and  he  became  a  living  soul. 

Q.  Of  what  teas  man''s  hody  made  ? 

A.  Adam's  body  was  made  of  the  dust  of  the  ground,  and  Eve's 
was  made  of  a  rib  from  Adam's  side. 

Q.  Can  the  hody  live  without  the  soul?  A.  No. 

Q.  Can  the  soullive  without  the  hodifl  A.  Yes. 

Q.  After  whose  image  did  God  create  mani 

A.  After  his  own  image. 

Q,  Did  this  lie  in  man''s  hody  or  in  any  bodily  shape  or  like- 
ness ? 

A.  No;  but  in  man's  soul,  which  is  a  spirit  endowed  with  nat- 
ural faculties  and  mortal  qualities,  that  bear  some  resemblance  of 
its  Maker. 

Q.  ^^'he7'ein  doth  the  soul  resemble  God  in  its  natural  faculties  ? 

A.  As  it  is  an  immortal  spirit,  endowed  with  understanding, 
will  and  memory.  .       ' 

Vv  Q.   Wherein  did  man  at  first  resemble  God  in  moral  qualities! 

A.  In  his  knowledge,  righteousness,  holiness,  and  dominion 
over  the  creatures, 

Q.  What  knowledge  was  man  endowed  with  at  his  first  crea- 
tion! 

A  He  had  a  vast  knowledge  of  God,  of  his  law  and  will,  of  his 
works  and  creatures;  and  these  iq  the  lower  world  he  knew  well 
how  to  use  and  govern.  And  as  an  instance  of  his  knowledge,  he 
gave  names  to  all  the  living  creatures,  suitable  to  their  natures, 
at  the  first  sight  of  them,  Gen.  ii .  19,  20. 

Q.  What  was  that  righteousness  which  man  had  at  his  first 
creation? 

A.  He  had  an  upright  and  righteous  will,  which  inclined  him 
to  do  justice  to  all  his  fellow  creatures. 

Q.   IVherein  did  his  holiness  liel 

A.  In  tUe  purity  of  his  soul  and  its  affections,  whereby  he  wa« 


OF  THE  WORKS  OF  PROVIDENCE.  39 

inclined  to  hate  all  sin,  love  what  was  pure  and  pleasant  to  God, 
and  study  a  perfect  conformity  to  his  holy  law,  both  in  heart  and 

life. 

Q.  Did  not  this  holiness  of  nature  Jit  man  for  communion  with 
God,  and  enable  him  to  keep  his  law  perfectly? 

A.  Yes. 

Q.  Was  not  holiness  the  principal  part  of  God'^s  image  in 

man? 

A.  Yes;  and  still  it  is  the  excellency  of  man  in  any  slate, 
whether  in  earth  or  heaven,  seeing  it  is  by  this  that  he  resembles 
God. 

Q.  Doth  not  knowledge  beautify  man  too? 

A.  Yes;  very  much,  if  attended  with  holiness;  but  knowledge 
without  holiness  is  ratlier  the  resemblance  of  the  devil  than  of 
God,  Gen.  iii.  I.  Acts  xiii.  10. 

Q.  TVfl.5  the  dominion  man  at  first  had  over  the  creatures  any 
part  of  God'^s  image  in  mant 

A.  Yes;  for  by  it  he  resembled  God  in  his  authority  and  gov- 
ernment. 

Q.  What  was  that  dominion  which  man  had  at  first  over  the 
•creatures? 

A,  Tt  was  that  authority  which  was  given  him  over  the  fish  of 
the  sea,  the  fowls  of  the  air,  and  beasts  of  tlie  earth;  with  power 
to  rule,  use  and  dispose  thera  at  his  pleasure;  they  all  being  sub- 
jected to  his  orders. 

Q.  Hath  not  man  now  lost  this  dominion  in  a  great  measure  ? 

A.  Yes;  for  with  respect  to  the  most  part  of  creatures,  man  now 
is  either  a  terror  to  them,  or  they  to  him,  which  is  one  of  the  bit- 
ter fraits  of  the  falU  Since  man  hath  rebeUed  against  God,  no 
wonder  the  creatures  prove  rebellious  and  disobedient  to  him. 

Quest.  11.    what  are  God^s  ivories  of  providence? 

Ans.  God's  works  of  providence,  are,  his  most  ho- 
ly, wise,  and  powerful  preserving,  and  goveriiing  all 
his  creatures,  and  all  their  actions. 

Q.  How  doth  it  appear  that  there  is  a  providence  that  governs 
the  ivorld? 

A.  From  plain  scripture  assertions,  and  from  the  exact  accom- 
plishment of  scripture  prophecies;  as  also  from  natural  things  ob- 
vious to  all,  such  as  the  exactness  of  the  sun''s  motions,  diurnal 
and  annual,  that  produce  the  most  uniform  revolutions  of  day  and 
night,  and  the  different  seasons  of  the  year,  in  order  to  provide  ua 
of  the  necessaries  and  comforts  of  life;  and  likewise  the  regular 
ebbing  and  flowing  of  the  sea;  the  remarkable  care  for  preserving 


40  OF  THE  WORKS  OF  PROVIDENCE. 

and  propagating  all  the  different  species  of  living  creatures,  wheth- 
er rational,  sensitive,  or  vegetable.  Besides  many  other  surprising 
observations  and  occurrences;  all  which  convince  us  of  the  being 
of  a  wise  Providence,  that  rules  the  world. 

Q.  What  are  the  objects  of  God? s  providence,  or  the  things  a- 
bout  u:hich  it  is  concerned? 

A.  It  reacheth  all  the  creatures,  and  all  their  actions,  Psal.  ciii. 
19.  John  XV.  5.  Acts  xvii .  28 . 

Q.  Is  God^s  providence  concerned  about  the  meanest  as  well 
o*  the  highest  creatures? 

A.  Yes;  there  is  nothing  so  high  that  it  is  without  its  reach, 
and  nothing  so  mean  that  it  is  below  its  notice:  for,  as  he  rules  in 
the  armies  of  heaven,  so  he  tnkes  care  of  the  very  ravens,  spar- 
rows, lilies,  grass,  and  hairs  of  our  head,  Dan.  iv.  35.  Matt.  x.  29, 
30.  Matt.  vi.30.  Lukexii.  24. 

Q.  If  God  take  care  of  such  mean  creatures,  will  he  not  much 
more  take  care  of  the  household  of  faith?  A.  Yes. 

Q.  What  are  the  acts  ofGod^s  providence  about  his  creatures, 
and  their  actions  ? 

A.  They  are  chiefly  two,  to  wit,  his  preserving  and  governing 
of  them. 

Q.  How  doth  he  preserve  his  creatures  ? 

A.  By  upholding  them  in  being,  defending  them  from  evil,  and 
providing  them  means  of  subsistence,  Heb.  i.  3.  Psalm  cxix.  19. 
and  cxlv.  15,  16. 

Q.  Would  not  the  creatures  continue  in  their  beings  without 
God'' s  upholding  of  them? 

A.  No;  they  would  sink  into  nothing  again  without  it;  and,  in 
this  respect,  providence  is  a  continued  creation.  Acts  xvii.  28. 

Q.  Could  not  such  creatures  as  the  angels  live  and  subsist 
without  God'' s  providence? 

A.  No;  no  more  than  a  fly,  of  any  such  creature. 
Q.  How  doth  God  govern  all  his  creatures  and  their  actions? 
A.  By  directing  them  to  their  proper  ends  according  to  their 
natures,  producing  events  by  them  according  to  his  pleasure,  and 
over-ruling  all  their  actions  to  his  own  glory,  Psalm  cxlvii.  15, 16. 
Prov.  xvi.  9,  33. 

Q.  Doth  not  Gad  sometimes  make  his  creatures  act  contrary 
to  their  natural  course  and  force? 

A.  Yes;  when  he  pleaseth  to  act  miraculously,  as  in  dividing  of 
the  waters,  causing  iron  to  swim,  restraining  the  force  of  fire,  the 
fury  of  lions,  &c. 

Q.  Doth  the  providence  of  God  extend  to  all  the  actions  of 
men? 

A.  Y'es;  to  them  all,  whether  they  be  good  or  bad,  natural, 
moral  or  casual,  Acts  xvii.  28.  John  xv.  5.  Exod.  xxi.  12,  13. 


OF  THE  WORKS  OF  PROVIDENCE.  41 

<2.   What  hand  hath  divhic  providence  about  sinful  actions? 

A.  He  hath  an  holy  hand,  in  permitting  them,  limiting  and  re- 
straining tliem,  and  directing  them  to  holy  and  wise  ends  beyond 
the  intentions  of  the  actors,  Acts  xiv.  16.  Psalm  Ixxvi-  10.  Isa.  x. 
5,  6,  7. 

Q.  How  doth  God  permit  men  to  fall  into  sin? 

jil.  Hein  hisjust  judgment  leaves  them,  or  gives  them  up  to  their 
own  heart's  lusts,  and  the  instigations  of  Satan,  Psal.  Ixxxi.  11.  12. 

Q.   Why  doth  God  permit,  sin,  ivkcn  he  can  hinder  it? 

A.  In  this  he  acts  as  a  holy  and  just  judge;  when  men  refuse 
kis  calls,  and  despise  light  and  love,  he  justly  punisheth  them  by 
leaving  them  to  themselves.  And  yet  he  is  pleased  to  temper  jus- 
tice with  mercy  and  wisdom;  for  hereby  heahews  men  what  evil 
is  in  their  hearts  for  their  conviction  and  humiliation,  and  how 
wonderfully  he  can  turn  about  the  worst  things  to  his  own  glory, 
and  the  good  of  his  church,  2  Chron.  xxxii,  31.  Neh.  ix.  28. 

Q.  Can  you  illustrate  this  by  any  instances  from  scripture? 

A,  Yes;  it  is  evident,  not  only  in  the  betraying  and  crucifying 
of  Christ  mentioned  before  upon  the  seventh  question,  but  also  in 
th-e  selling  of  Joseph  into  Egypt:  the  actors  meant  it  for  evil,  but 
God  turned  it  about  for  great  good,  Gen.  1 .  20. 

Q.  Who  are  these  about  whom  the  providence  of  God  is  most 
especially  concerned? 

A.  The  church,  and  all  who  are  true  believers;  while  others  have 
only  God's  common  and  general  providence  to  depend  upon;  see- 
ing he  hath  promised  to  make  all  things  work  together  for  their 
good,  Rom.  viii.  28. 

Q,   What  are  the  properties  of  God?  s  providential  acts? 

A.  There  are  three  mentioned  in  the  answer;  1.  They  are 
most  holy  without  spot  or  blemish.  2.  Most  wise,  without 
mistake  or  error.  3.  Most  powerful,  they  cannot  be  stopped  or 
resisted,  Psalm  cxlv.  17.  Rom.  xi.  33.  Dan.  iv.  35, 

Q,  If  God  doth  govern  the  ivorld  so  wisely,  why  doth  he  lei 
his  people  be  ajflicted,  and  his  enemies  prosper  in  the  world? 

A.  God's  wisdom  is  hereby  glorified:  for  these  dispensations, 
however  crooked  they  seem  to  us,  are  wisely  ordered  to  carry  on 
the  salvation  of  his  people,  and  destruction  of  his  enemies. 

Q.  Are  there  not  many  who  practically  deny  God''s  providence  ? 

A.  Yes;  such  as  those  who  do  not  consult  with  God  in  their 
undertakings,  nor  seek  his  blessing  thereupon;  and  those  who  as- 
cribe their  success  more  to  second  causes  than  unto  God;  and 
those  who  are  impatient  under  afflictions,  distrust  God  in  their 
straits,  or  betake  themselves  to  unlawful  shifts  to  obtain  what 
they  want. 

Q.  What  regard  ought  we  to  shew  to  the  providence  of  God? 

A.  We  ought  by  prayer  to  interest  providence  in  all  oux  af- 

D  2 


42  OF  THE  COVENANT  OF  WORKS. 

fairs,  and  depend  upon   its  care:  we  ought  seriously  lo  observe 
its  step-;,  and  humbly  submit  lo  its  deterininaiions. 

Q.   Ought  we  not  to  'put  a  remark  on  all  the  gracious  .steps  of 
God's  providence  towards  us?  A.  Yes. 

Q.   What  are  these  ire  ought  especlaUij  to  rcmarl?  .A 

A.  Siicli  as  the  care  of  providence  in  preserving  us  in  the  " 
womb,  and  from  the  v;amb — watching  over  us  in  our  helpless  in- 
fancy— ordering  our  lot  to  fall  in  a  land  of  gospel  light,  and  not 
among  infidels — allowing  us  religious  education,  and  good  exam- 
ples—giving us  wakening  ordinances  and  dispensations  for  our 
conversion  to  God — preserving  our  lives  so  long  amidst  so  many 
dangerous  diseases  and  accidents-— and  keeping  us  from  many 
snares  and  temptations  lo  sin. 

Quest.  13.  What  sjyecial  act  of  providence  did  God 
exercise  toward  man  in  ike  estate  wherein  he  was 
created  F 

Jlns,  When  God  had  created  man,  he  entered  into 
a  covenant  of  life  with  him,  upon  condition  of  perfect 
obedience;  forbidding  him  to  eat  of  the  tree  of  knowl- 
edge of  good  and  evil,  upon  pain  of  death. 

Q.  "What  did  God  with  man  after  he  had  created  him? 

A.  He  entered  into  a  covenant  witb  him. 

Q.   What  do  you  mean  by  a  covenant^. 

A.  A  mutual  paction  or  agreement  betwixt  two  parties. 

Q.  How  many  covenants  hath  God  entered  into  with  man? 

A.  Two,  to  wit,  the  covenant  of  works,  and  the  covenant  of 
grace. 

Q.  Which  of  these  two  covenants  did  God  make  icith  Adam  at 
first? 

A.  It  was  the  covenant  of  works,  which  in  the  answer  is  called 
a  covenant  of  life. 

Q,  Why  is  it  called  both  a  covenant  of  works,  and  a  covenant 
of  life? 

A.  It  is  called  a  covenant  of  works,  from  the  condition  of  it  j 
and  a  covenant  of  life,  from  the  promise  or  reward  of  it. 

Q.  How  doth  it  appear  that  God  and  Adam  did  really  enter 
into  a  covenant? 

A.  From  this  that  God  required  Adam  to  obey  his  will,  prom- 
ising him  life  if  he  should  do  it,  and  threatening  death  to  him  if 
he  did  not.     And  doubtless  Adam,  who  was  made  after  the  im- 
age of  God,  consented  to  this  his  Creator"'s  will,  when  first  inii- 
mated  to  him. 

Q.  Had  this  covenant  a  condition  in  it? 


OP  THE  COVENANT  OF  WORKS.  43 

A.  Yes.;  to  wit,  works,  or  obedience  to  the  will  of  God. 

Q.   What  do  you  mean  by  the  condition  of  a  covenant? 

A.  A  special  arlicle  or  term,  upon  the  fulfilling  of  which,  the 
promised  blessings  of  the  covenant  only  are  to  be  bestowed. 

Q.  What  soft  of  ohcdienoedidthis  covenant  require  as  the  con- 
dition of  it? 

A.  Perfect  obedience  to  the  whole  will  of  God. 

Q.    When  may  obedience  be  reckoned  perfect? 

A.  It  is  so  when  a  man  continues  in  doing  all  things  comman- 
i!ed  by  God,  without  any  defect  in  matter  or  manner,  principal  or 
ends. 

Q.  Was  there  no  grace  in  the  covenant  of  works? 

A.  Yes;  there  was  much  grace  in  God's  condescending  to  en- 
ter into  a  covenant  with  his  own  creature,  and  promising  him 
great  rewards  to  encourage  him  to  t)bedience,  when  he  was  ab- 
solutely obliged  to  it  by  bis  creation,  though  nothing  had  been 
promised  at  alL 

Q.  What  was  the  reward  ]promised  in  this  covenant  for  man'^s 
'Obedience?  A^  Life. 

Q .    What  sort  of  life  iras  it  ? 

A.  A  threefold  life — natural,  spiritual  and  eternal.  The  nat- 
iiral  and  spiritual  life,  given  to  man  at  his  creation,  was  to  be  con- 
tinued with  him;  and  in  due  time  lie  was  to  be  translated  toeterr 
nal  life  in  heaven,  without  dying. 

Q.  Tfhat  account  can  you  give  of  the  nature  of  that  threefold 
life? 

A.  The  natural  life  consists  in  the  union  of  soul  and  body;  the 
spiritual  life  in  the  union  of  the  soul  with  God;  the  eternal  life  in 
tbe  happiness  of  the  whole  man  in  the  immediate  vision  and  frui- 
tion of  God  in  heaven  for  ever. 

Q.   Was  the  covenant  made  with  Adam  for  himself  alone? 

A.  No;  it  was  made  with  him,  not  only  for  himself, but  in  the 
name  of  all  his  posterity. 

Q,  Had  Adam  sufficiency  of  strength  and  grace  given  him  at 
first  to  perform  thee  ondition  of  this  covenant?  A.  Yes, 

Q.  Did  not  this  covenant  require  obedience  to  the  whole  moral 
law?  <  A.  Y^'es, 

Q.    Where  was  that  law  written  ? 

A.  In  the  hearts  of  our  first  parents. 

Q.  Was  there-  not  something  else  that  God  required  of  them  as 
a  present  trial  of  their  obedience? 

A.  Yes;  namely.  That  they  should  not  eat  the  tree  of  know- 
ledge of  good  and  evil. 

Q.  Why  did  God  deny  them  thai  one  tree? 
A.   To  try  their  subjection  and   obedience  to   their  sovereign 
Lord,  of  whom  they  held  all  comforts;  and  to  teach  them  that  their 


44  OF  THE  COVENANT  OF  WORKS. 

chief  happiness  did  not  lie  in  the  enjoyment  of  temporal  things, 
but  of  Grod's  favour;  and  that  they  oufiht  to  prefer  his  will  and  plea- 
sure to  all  the  detifjhls  of  sense. 

Q.  Had  that  tree  any  virtue  in  it  to  make  men  knowing  and 
wise  ? 

A.  No;  it  had  none,  though  Satan  deluded  them  with  this 
temptation. 

Q.  ^\hy  then  roas  it  called  the  tree  of  knowledge  of  good  and 
evil? 

A.  It  was  so  called  to  assure  them,  that,  if  they  did  eat  of  it, 
they  should  know  to  their  sad  experience,  both  what  good  they 
would  forfeit,  and  what  evil  they  would  bring  upon  themselves 
and  their  posterity. 

Q.   What  good  were  they  to  forfeit  and  lose? 

A.  Both  the  image  and  favour  of  God, 

Q.  What  evil  icerc  they  to  feel? 

A.  The  wrath  and  curse  of  God. 

Q.  Was  this  penally  jylainly  intimated  to  them,  when  the  cove- 
nant was  made  ivith  them? 

A.  Yes;  for  God  said,  "In  the  day  thou  eatest  thereof,  thou 
sbalt  surely  die?" 

Q.  What  sort  of  a  death  did  God  threaten  them  with  ? 

A.  A  threefold  death,  answerable  to  the  life  promised:  to  wit, 
death  temporal,  spiritual  and  eternal. 

Q.  What  account  can  you  give  of  the  nature  of  that  threefold 
death  ? 

A.  Temporal  or  natural  death  consists  in  the  separation  of  the 
sodl  from  the  body;  spiritual  death  in  the  separation  of  the  soul 
fron)  God.  and  the  loss  of  his  image; eternal  death  lies  in  the  sep- 
aration of  both  soul  and  body  from  the  comfortable  presence  of 
God  for  ever. 

Q.  Did  Adam  die  naturally  that  very  day  he  ate  this  fruit? 

A.  No:  for  he  lived  till  he  was  930  years  old. 

Q.  How  then  was  the  threatening  of  God  accomplished? 

A.  On  the  day  he  did  eat,  he  died  spiritually,  and  became  liablo 
to  temporal  and  eternal  death. 

Q.  What  do  you  understand  hy  these  words,  he  died  spiritual- 
ly, &c.? 

A.  1  understand,  that  Adam  lost  the  image  and  favour  of  God ; 
that  he  became  mortal,  and  liable,  to  all  afflictions  in  this  life,  and 
to  the  torments  of  hell  hereafter. 

Q.  Why  was  not  the  sentence  fully  executed  upon  him  present- 
lyt 

A.  We  have  ground  to  believe  he  was  saved  from  eternal  death 
by  the  mediation  of  Christ;  and  for  the  elect's  sake,  who  were  to 
spring  from  him,  he  got  a  reprieve  as  to  natural  death  for  a  time; 
yet  sin  gave  his  body  the  death's  wound,  of  which  he  died  at  length. 


OF  ADAM'S  FALL.  45 

Q.  May  we  not  read  much  of  sin'' s  evil  in  that  awful  threaten- 

A.  Yes;  for  sin  is  an  evil  that  deprives  man  of  the  happiness  of 
a  threefold  life,  and  exposes  him  to  the  misery  of  a  threefold  death. 

Q.  Was  there  any  place  in  that  covenant  for  a  mediator  or 
surety  ? 

A.  No;  for  it  required  personal  obedience  or  suffering  from 
every  man,  for  himself 

Q.  Would  it  not  accept  of  repentance  from  sinners,  and  sincere 
endeavors  after  obedience,  though  imperfect? 

A.  No;  for  it  required  obedience  absolutely  perfect,  and  sen- 
tenced the  transgressor  to  wrath  for  the  least  failure,  without  any 
hope  of  mercy  to  the  penitent. 

Q.  Ought  not  all  believers  to  bless  God  that  they  are  not  under 
this  covenant? 

A,  Yes. 

Q.  Is  not  the  case  of  unbelievers  sad,  who  still  remain  under  it? 

A.  Yes. 

Quest.  13.  Did  our  first  parents  continue  in  the 
estate  wherein  they  were  created  P 

Ans,  Our  first  parents,  being  left  to  the  freedom  of 
their  own  will,  fell  from  the  estate  wherein  they  were 
created,  by  sinning  against  God. 

Q.  What  was  the  estate  wherein  our  first  parents  were  created  ? 

A.  It  was  a  state  of  innocence  and  of  great  happiness. 

Q.  Wherein  did  their  happiness  lie? 

A.  They  were  free  of  all  sin  and  misery:  they  had  all  earthly 
felicity  in  paradise,,  and  enjoyed  sweet  communion  with  God. 

Q.  How  did  they  fall  from  this  happy  state? 

A.  By  sinning  against  God. 

Q.  Were  they  not  made  upright,  after  the  image  of  God?  and 
how  then  could  they  sin? 

A.  Though  they  were  made  upright,  yet  they  were  not  confirmed 
in  that  estate  like  the  elect  angels;  but  created  mutable,  being  left 
to  the  freedom  of  their  own  will. 

Q.  Were  they  created  with  any  will  or  inclination  to  sin? 

A.  No. 

Q.  What  do  you  mean  by  the  freedom  of  tcill  that  they  were 
left  to? 

A.  That  they  were  not  under  constraint  from  any,  but  had  a  lib- 
erty in  their  will  to  chuse  or  refuse  either  good  or  evil. 

Q.  Had  they  not  a  sufficieiit  liberty  in  their  will,  and  power  to 
have  obeyed  God  in  all  things,  and  to  have  resisted  all  temptations 
to  sin? 


46  OF  ADAM'S  FALL. 

j4.  Yes;  if  they  had  used  it  well,  as  they  might  have  done:  but 
liaving  their  stock  in  their  own  hand,  without  any  confirming  grace 
from  God,  they  might  also  fall,  if  they  would. 

Q.  Hath  fallen  man  the  same  freedom  of  will  to  what  isgoodf 
that  Adam  had  atfrst  ? 

A.  No;  though  somerelicks  of  that  freedom  to  things  naturally 
or  morally  good  be  found  in  unregenerate  men,  in  some  more,  in 
some  less:  yet  they  have  no  freedom  of  will  to  things  spiritually 
good,  being  "dead  in  sins  and  trespasses,"  Eph.ii.  h 

Q.  Do  regenerate  persons  attain  to  Adam^s  freedom  of  will  to 
good  ? 

A.  Not  altogether  in  this  life,  though  they  recover  it  in  a  good 
measure:  but  being  only  renewed  in  part,  and  the  image  of  God  im- 
perfect in  them  while  here,  their  wills  are  not  entirely  free  to  w^hat 
is  good,  there  being  still  a  sad  mixture  in  them  of  inclination  to 
what  is  evil. 

Q.  V^' hat  freedom  of  will  have  the  saints  in  glory? 

A.  They  have  a  freedom  of  will  only  to  what  is  good,  and  a 
perfect  freedom  too:  and  by  virtue  of  confirming  grace,  they  can- 
not will  any  thing  that  is  evil . 

Q.  ^^liat  do  you  mean  hy  God''s  leaving  our  first  parents  to 
the  freedom  of  their  will? 

A.  His  sutfering  them  to  make  their  choice  when  both  good  and 
evil  were  in  their  offer,  and  not  giving  them  any  new  supplies  of 
grace  to  prevent  their  will  from  yielding  to  temptations  to  sin. 

Q.   Why  did  he  not  give  these  new  supplies? 

A.  Because  he  was  not  bound  to  do  it,  and  he  had  glorious  de- 
signs to  bring  about  by  not  doing  it. 

Q.   What  temptation  had  our  frst  parents  to  sin  against  God? 

A.  First,  The  devil  tempted  the  wbman  to  eat  of  the  forbidden 
tree;  and,  next,  he  put  her  on  to  tempt  Adam  to  do  the  same. 

Q.  Could  Satan  have  used  any  violence  to  cause  them  to  sinf 

A.  No;  all  he  could  do,  was  to  tempt  them  to  it  in  a  subtile 
manner. 

Q .   IVhal  method  did  he  take  in  doing  it? 

A.  He  made  use  of  the  serpent,  and  spake  out  of  it;  he  shewed 
them  the  desirableness  of  the  fruit,  and  persuaded  them  that  by  eat- 
ing it  they  should  become  wise  as  God,  and  should  escape  the 
punishment  threatened;  he  attacked  Eve  when  she  was  alone,  and 
then  made  use  of  her  to  prevail  with  her  husband. 

Q.  Is  it  not  upon  this  account  that  Christ  calls  the  devil  a  liar 
and  a  murderer  from  the  beginning  ? 

A.  Yes;  for  it  was  by  lies  and  falsehoods  that  he  murdered  our 
first  parents  and  their  posterity. 

Q.  Was  it  not  a  dreadful  sin  in  ihem,io  believe  the  devil  more 
than  God? 


OF  SIN.  47 

A.  Yes;  and  it  is  what  Adam's  children  are  much  inclined  to 
do  still,  according  to  their  example. 

Q.  Vyjiat  would  become  of  the  best  men  now,  if  God  should 
leave  them  to  themselves ,  and  to  Sataji's  temptations? 

A.  They  would  surely  be  ruined,  considering  that  we  have  lost 
our  strength  by  the  fall.  No  man  here  attains  lo  Adam's  perfec- 
tion in  grace;  there  is  still  a  mixture  of  corruption  in  the  best. 

Q.  Should  we  not  always  pray  against  God'^s  leaving  us  to  our 
free  will? 

A.  Yes;  for  if  perfect  holiness,  without  new  aids  and  confirm- 
ing grace  from  God,  be  no  security  against  total  apostacy,  as  is 
evident  from  the  example  of  the  angels  and  our  first  parents;  our 
ruin  must  be  inevitable,  if  God  should  leave  us,  who  are  weak 
and  corrupt,  to  ourselves . 

Q.  Are  not  believers  now  safe  from  any  such  fall? 

A,  Yes:  though  that  is  not  owing  to  themselves,  but  to  the  gra- 
cious promise  of  God  through  Jesus  Christ. 

Q.  What  were  God'^s  wise  and  gracious  ends  in  permitting 
Adam's  fall? 

A.  He  designed  to  glorify  his  infinite  wisdom,  and  likewise 
his  justice  and  mercy,  in  saving  lost  sinners  of  mankind  by  a  sure- 
ty of  his  own  providing. 

Quest.  14.   what  is  sin  ? 

Jins,  Sin  is  any  want  of  conformity  unto,  or  trans- 
gression of  the  law  of  God. 

Q,   What  mean  you  by  the  law  of  God? 

A.  The  commands  or  precepts  which  God  hath  given  to  man 
to  be  his  rule  to  walk  by. 

Q.   Where  is  this  law  written? 

A,  At  first  it  was  clearly  written  on  Adam's  heart,  but  by  the 
fall  this  vi^riting  became  dark,  and  therefore  God  has  written  it 
most  plainly  to  us  in  his  word. 

Q.  How  many  kinds  of  laws  hath  God  written  there? 

A.  Three — the  judicial,  the  ceremonial,  and  the  moral  law. 

Q.  What  is  the  judicial  law? 

A.  That  which  related  to  the  civil  constitution,  and  contained 
the  municipal  statutes  of  the  Jewish  nation;  which  do  not  bind 
other  nations  any  further  than  they  are  founded  upon  moral  equity. 

Q.    What  is  the  ceremonial  lata? 

A.  The  statutes  relating  to  the  Jewish  worship,  their  sacrifices, 
washings  and  rites,  which  were  typical  of  Christ  and  his  benefits^ 
and  are  now  fulfilled  and  abrogated  by  Christ's  coming. 

Q.  Tfhat  is  the  morallawl 


48        OF  THE  SLN  OF  OUR  FIRST  PARENTS. 

A.  That  which  is  the  rule  of  our  manners  and  practice,  and  is 
perpetually  binding  upon  all  men,  which  we  have  briefly  summed 
up  to  us  by  God  himself  in  the  ten  commandments. 

Q.  Ought  all  men  to  study  a  conformity  to  this  law? 

A.  Yes:  for  every  want  of  it  is  a  sin. 

Q.   IVhat  do  you  understand  by  conformity  to  this  laic? 

A,  A  suitableness  in  us  to  what  it  requires. 

Q.   JVhat  sort  of  conformity  is  due  by  us  to  God'*s  law  ? 

A.  Both  an  internal  conformity  of  the  heart  and  thoughts,  and 
an  external  conformity  of  the  words  and  actions;  and  if  the  first 
be  wanting,  we  are  guilty  of  sin,  be  the  latter  never  so  exact. 

Q.   Uliat  is  meant  by  the  transgression  of  the  laic  ? 

A.  It  is  a  going  beyond  the  bounds  and  limits  which  God  doth 
set  to  us  by  his  law,  or  doing  that  which  is  contrary  to  it. 

Q.  Why  are  both  these  expressions  made  use  of  to  describe 
sin,  namely,  Want  of  Conformity  to  the  law,  and  Transgression 
of  the  law? 

A.  'J'he  first  of  these  is  made  use  of  to  include  original  sin, 
which  is  a  want  of  conformity  of  nature;  and  sins  of  omission 
which  area  want  of  conformity  of  life  to  God's  law.  The  second 
is  used  to  comprehend  all  ains  of  commission,  either  ia  thought, 
word,  or  deed . 

Q.  Must  not  sin  be  a  great  evil  which  breaks  such  a  holy,  just 
vnd  good  law  ?  A.  Yes . 

Q.   wherein  doth  the  prodigious  greatness  of  this  evil  appear? 

A.  In  these:  that  sin  shakes  off  the  sovereignty  of  God,  despi- 
seth  his  power,  offends  his  holiness,  grieves  his  Spirit,  defaceth 
his  image  in  the  soul,  and  brings  damnation  to  it. 

Q.  What  is  the  glass  that  represents  the  evil  of  sin  in  the  most 
lively  colors  ? 

A.  We  see  much  of  sin's  evil  in  the  glass  of  God's  holy  law, 
and  very  much  of  it  in  the  glass  of  hell's  torments;  but  most  of  all 
in  the  glass  of  Christ's  sufferings  and  death. 

Q.  Can  we  ever  repair  the  injury  that  sin  doth  to  God'^s  holy 
law? 

A.  No:  but  Christ  our  surety  hath  given  full  satisfaction  for  all 
the  sins  of  those  who  believe  in  him. 

Quest.  15.  What  was  the  sin  ivherehy  our  first  pa- 
rents fell  from  the  estate  wherein  they  were  created  ^ 

Ans,  The  sin  whereby  our  iirst  parents  fell  from 
the  estate  wherein  they  were  created,  was  their  eating 
the  forbidden  fruit. 

Q.  Ifhy  did  God  forbid  the  eating  of  this  fruit  f 


OF  THE  SIN  OF  OUR  FIRST  PARENTS.        40 

4  To  shew  his  dominion  over  man,  and  to  make  trial  of  man's 
obedience  to  his  Maker's  will  and  authority  in  keeping  a  command 
for  which  he  saw  no  reason  but  purely  the  will  of  God. 

O  Was  there  no  evil  in  eating  this  fruit,  if  God  had  not  for- 
bid it?  ^-  ^^' 

Q.  'Were  our  first  parents  guilty  of  no  sin  before  actual  eat- 
ing of  this  fruit?  JKT     •   ^ 

J..  Yes;  they  sinned  in  hearkening  to  the  devil,  and  believing 

him,  before  they  did  eat.  ,   .    /?    ^    •   ^ 

Q    WA7/  is  their  eating  the  fruit  called  then  their  first  sin? 
A.  Because  it   was   their  first  sin  finished,  as  expressed  m 

James  i.  14,  15.  ^ 

Q.  Who  was  first  in  the  transgression? 

A.  The  woman.  ^,.77      r    '^  * 

Q.  Was  our  first  parents^  eating  of  the  forbidden  fruit  a  great 


sin 


A.  In  several  respects,  it  was  the  most  hemous  sm  ever  was 
committed. 

Q.  Horn  doth  that  appear?  .     1   j- 

A  In  reaard  it  was  a  complicated  wickedness,  including  many 
atrocious  sms  in  it,  such  as  renouncing  the  authority  ot  their 
Creator,  unthankfulness  for  his  great  bounty,  aspirmg  to  be  equal 
with  God,  believing  the  devil  before  God,  and  joining  in  rebellioa 
with  him,  murdering  themselves  and  all  their  offspring:  and  all 
this  guilt  was  attended  with  the  most  terrible  aggravations  that 

ever  v;ere  heard  of. 

Q.  \\ hat  were  these  aggravations? 

A  They  committed  this  sin  soon  after  they  were  made  after 
the  image  of  God,  when  they  had  no  corruption  withm  to  incline 
th-m  to  It,  nor  temptation  from  without,  but  what  they  could  ea- 
sily resist:  yea,  they  were  guilty  of  it  in  paradise  in  the  presence 
of  God,  and  in  the  place  where  they  had  been  lately  taken  into 
covenant  with  God;  they  well  knew  the  glorious  advantages  of 
keeping  this  covenant,  and  the  fearful  consequences  of  breaking 
it;  nay^they  sinned  against  the  clearest  light  and  illumination  ot 
God's  Spirit,  that  ever  any  mere  man  had;  so  that  we  should  not 
think  of  this  sin  without  horror. 

Q.  Did  it  not  heighten  their  sin,  that  they  durst  of  end  so 
great  a  Gad  for  so  small  a  temptation  as  a  little  fruit? 

A.  Yes,  very  much.  .  ->  i      *  » 

Q    By  what  door  got  sin  access  to  our  first  parents  hearts  f 
A.  By  the  door  of  the  eyes,  Gen.  iii.  6.  The  fruit  was  pleasant 

to  the  eye.  7  ^t  •    7 

Q,  Should  we  not  learn  from  this  to  set  a  watch  upon  this  door, 

that  sin  may  not  enter  by  it  ?  ^-  Yes. 


50  OF  OUR  FALL  IN  ADAM. 

Q.  Have  we  not  the  examples  of  saints  set  before  us^  who  did 
so? 

A.  Yes:  we  have  the  example  of  Job,  who  made  a  covenant 
with  his  eyes;  and  of  David,  who  prayed  to  turn  away  his  eyes 
from  beholding  vanity,  Job  xxxi.  1.  Psal.  cxix.  37. 

Quest.  16.  Did  all  manic ind  fall  in  Jdain's  first 
transgression  P 

Jins,  The  covenant  being  made  with  Adam,  not 
only  for  himself,  but  for  his  posterity,  all  mankind 
descended  from  liim  by  ordinary  generation,  sinned 
in  him,  and  fell  with  him  in  his  first  transgression. 

Q.  Was  the  covenant  of  worJcs  made  with  Adam  for  himself 
only  ? 

A.  No;  it  was  made  with  him  for  his  posterity  also, 

Q.  What  mean  you  by  Adam''s  posterity  ? 

A.  His  children  or  offspring  that  should  come  after  him,  to  the 
end  of  the  world. 

Q.  Are  we  included  in  that  covenant,  who  live  now  near  si^ 
'thousayid  years  since  it  was  made? 

A.  Yes,  seeing  we  are  of  Adam's  posterity. 

Q.  How  could  the  covenant  be  made  xdth  us  who  had  not  then 
a  being  ? 

A.  We  had  a  being  virtually  in  Adam's  loins;  and  Adam  trans- 
acted with  God ,  not  as  a  single  person,  but  as  a  common  head  and 
representative  of  all  his  posterity;  and  so  the  covenant  was  made 
with  Adam  in  our  name. 

Q.  Is  it  upon  thai  account  ive  are  said  to  sin  in  him,  and  fall 
with  him  ? 

A.  Yes,  according  to  Rom.  V.' 12.  1  Cor.  xv.  22. 

Q,  How  came  Adam  to  be  our  head,  and  repj'esentative  in  this 
covenant?  A.  God  appointed  him. 

Q.  Hoiii  can  Adam  be  held  as  our  representative,  seeing  we 
never  consented  to  it  ? 

A.  Could  we  have  existed,  we  would  have  consented  to  so  just 
a  choice,  Adam  being  our  natural  head  and  affectionate  parent, 
made  after, God's  image,  with  sufficient  power  to  obey  hirn.  And 
seeing  it  was  God's  will,  we  are  bound  to  consent  to  it  as  a  holy 
and  just  law.  Besides,  it  is  warrantable  in  human  transactions 
and  covenants,  for  parents  to  represent  children  unborn;  as  in  ma- 
king bargains,  selling  lands,  contracting  debts,  &c.  And  why 
then  was  it  not  just  for  Adam  to  represent  us  in  transacting  >YitU 
God. 


OF  OUR  FALL  IN  ADAM.  51 

Q.  Is  it  just  thai  parents  sliould  make  covenants  for  their 
children,  whereby  they  may  he  involved  in  guilt  and  misery^  and 
made  to  suffer  for  what  they  never  committed^ 

A.  If  a  man  makes  a  covenant  for  himself  and  his  posterity,  in 
a  thing  just  and  lawful,  men  do  judge  his  children  bound:  as  in 
case  of  our  allegiance  to  a  king,  the  rebellion  of  a  father  may  just- 
ly affect  his  posterity,  stain  their  whole  blood,  and  forfeit  their 
iaheritance.  And  if  this  be  reckoned  just  among  men,  why  is  it 
not  also  just  betwixt  God  and  man? 

Q.  Was  it  right  to  put  our  stock  into  the  hands  of  those  who 
improved  it  so  Hit 

A.  They  might  have  improven  it  well  if  they  had  pleased,  and 
none  of  their  children  could  have  been  thought  better  hands  than 
they  were.  Neither  is  the^-e  place  for  us  to  complain,  who  ap- 
prove of  their  ill  management  and  apostacy  from  God,  by  our  sin- 
ning daily  after  the  similitude  of  Adam's  transgression. 

Q.  If  Adam  had  stood,  would  not  we  have  been  happy  with 
him? 

A.  Yes;  and  therefore,  seeing  he  fell,  it  is  just  we  should  b« 
miserable  with  him. 

Q.  Are  we  partakers  with  Adain  in  aU  his  sins? 
A.  No;  but  in  his  first  sin  only. 
Q.   Why  only  in  his  first  sin? 

A.  Because  then  he  represented  all  his  posterity  as  a  federal 
head;  but,  after  he  once  broke  the  covenant,  he  was  no  more 
trusted  as  such,  but  reckoned  to  act  as  a  single  person  only  for 
himself. 

Q.  Is  it  not  as  just  to  impute  Adam^s  first  sin  to  Jus  posterity 
for  their  condemnation,  as  it  is  to  impute  Christ'' s  righteousness 
to  us  for  our  justification  ? 

A.  Yes,  it  is  equally  just,  because  of  the  covenants  being  made 
both  with  the  first  and  second  Adam  in  our  name,  Eorn.  v.  18, 19.  \ 
Q.  How  soon  is  Adam'^s  sin  imputed  to  his  posterity?  , 

A.  As  aoon  as  they  have  a  being,  and  stand  in  relation  to  \ 
Adam. 

Q.  If  one  sin  hath  thus  defiled  and  destroyed  all  mankind, 
should  we  not  look  upon  sin  as  of  a  most  mischievous  nature? 

A.  Yes.  and  avoid  it  more  carefully  than  we  would  do  the 
plague.. 

Q.  Should  not  our  wofulfall  by  the  first  Adam,  stir  us  up  to 
seek  recovery  by  Christ  the  second  Adam  ? 

A.  Yes;  we  should  be  restless  till  we  get  it,  that  as  we  have 
borne  the  image  of  the  earthly  Adam,  we  may  come  to  bear  the 
image  of  the  heavenly,  and  be  taken  to  dwell  with  him  at  last. 

Q.  Did  ever  any  ofAdum'^s  posterity  escape  the  imputation  of 
his  first  sin? 


62  OF  MAN'S  ESTATE  BY  THE  FALL. 

A.  None,  but  Jesus  Christ  only. 

Q.  Was  Christ  one  of  Adaiii's  posterity?  A.  Yes. 

Q.  How  doth  that  appear? 

A.  In  regard  he  is  the  seed  of  the  woman,  and  had  the  sub- 
stance ofhis  flesh  from  Mary  that  descended  from  Adam. 

Q.  Jf  Christ  descended  from  Adam,  how  could  he  escape  Ad' 
am's  sin  ? 

A.  He  escaped  it  by  descending  from  Adam  not  by  ordinary 
generation,  but  in  an  extraordinary  way. 
Q.  What  was  that? 

A.  lie  was  conceived  by  the  power  of  the  Holy  Ghost  in  the 
womb  of  a  virgin,  without  any  earthly  father. 

Q.   Why  was  Christ  conceived  in  this  ironderful  manner? 
'  A.  That  he  might  be  kept  free  of  the  guilt  and  pollution  of  Ad- 
am's sin. 

Q.  W  as  this  sufficient  to  keep  him  free  of  it  ? 
A.  Yes;  because  the  Holy  Ghost,  by  his  infinite  power  did 
sanctify  and  keep  pure  and  spotless  so  much  of  the  virgin's  sub- 
stance as  was  needful  to  form  our  Saviour's  body,  Luke  i.  35. 
Q.  Are  all  the  rest  of  mankind  defiled  with  Adam^s  sin  ? 
A.  Yes;  and  infants  as  well  as  others. 
Q.  Are  all  men  equally  guilty  and  sinful  before  God  ? 
A,  Yes;  they  are  so  in  respect  of  nature,  but  not  in  respect  of 
practice. 

Q.  How  comes  there  to  he  any  dijference  in  respect  of  practice  f 
A,  Because  some  are  more  left  of  God,  and  some  are  more  be- 
holden to  free  grace,  than  others,  1  Cor.  iv.  7. 

Quest.  17.  Into  what  estate  did  the  fall  hrin^  man- 
IciiidP 

Ans.  The  fall  brought  mankind  into  an  estate  of 
sin  and  misery. 

Q.  Who  ofAdani^s  race  were  Ir  ought  into  a  state  of  sin  hy 
his  fall?  A.  All  mankind,  excepting  Jesus  Christ. 

Q.  Did  the  fall  bring  mankind  into  a  state  of  sin  only? 

A.  Into  a  state  of  misery  also. 

Q.  Can  a  man  he  inn  state  of  sin,  and  not  in  a  state  of  mise- 
ry? 

A.  No;  for  the  one  still  followelh  upon  the  other;  misery,  is 
the  necessary  consequent  of  sin. 

Q,   Was  there  ever  such  a  fall  as  that  of  the  first  man  ? 

A.  No. 

Q,  Hoxc  so? 


OF  THE  SINFULNESS,  &-c.  ^5 

A  Because  Adam  and  all  his  posterity  were  so  bruised  and 
disabled  by  that  woful  fall,  that  they  could  do  nothing  to  raise 
themselves  up,  but  must  lie  in  their  miserable  case  till  divine 
mercy  move  for  their  relief. 

Q.  Are  we  not  defiled  as  well  as  disabled  by  thejall/ 
A.  Yes;  our  fall  is  like  that  of  a  man  into  a  pit  among  stones 
and  mire,  which  both  bruises  and  defiles  him  at  once. 

Quest.  18.  Wherein  consists  the  sinfulness  of 
that  estate  whereinto  man  fell  F 

Ans.  The  sinfulness  of  that  estate  whereinto  man 
fell,  consists  in  the  guilt  of  Adam's  first  sin,  the  want 
of  original  righteousness,  and  the  corruption  of  his 
whole'uature,  which  is  commonly  called  original  sin  ; 
together  with  all  actual  transgressions  which  pro- 
ceed  from  it. 

Q.  What  are  the  twe  emls  mentioned  in  the  ansicer,  which  male 
up  the  smfulness  of  our  fallen  estate? 

A.  They  are  original  and  actual  sin. 

Q.   What  are  these  evils  which  make  up  original  sin  ? 

A  They  are  three,  to  wit,  the  guilt  of  Adam's  first  sin,  the 
want  of  original  righteousness,  and  the  corruption  of  our  whole 

Jsature.  .,     ^  ^  ,     ,    /-    .   •   -j 

Q.  What  do  you  mean  by  the  guilt  of  Adam's  first  sm  ? 
A.  Ourliableness  to  wrath  or  punishment  by  reason  of  the  sm 

of  Adam. 

Q.  How  doth  that  guilt  become  ours? 

A.  By  the  imputing  of  Adam's  sin  to  us:  behaving  been  our 
representative  in  the  covenant  of  works  which  he  brake. 

Q.  What  is  meant  by  the  want  of  original  righteousness  which 
we  now  lie  under  by  the  fall?  r    *        «• 

A.  It  imports,  that  we  are  now  deprived  of  that  pertect  recti- 
tude, purity  and  holiness,  implanted  in  man's  nature  at  his  farst 
creation,  which  was  the  image  of  God  upon  his  soul. 

Q.  How  is  it  that  we  have  lost  that  original  righteousness  ar 
the  imacre  of  God  in  our  souls?  ,  •  i.        * 

A.   God  is  now  provoked  to  withhold  it,  as  a  just  punishment 

of  Adam's  fall.  -^n   u 

Q.  Doth  itmahe  God  the  author  of  sm,  to  say  that  he  wUhholds 

^risrinal  righteousness  from  us? 

A    No-  for  he  is  not  bound  to  restore  that  to  us  which  we  have 

lost  through  our  own  fault,  but  may  justly  deny  it  as  a  punish- 

E2 


54  OF  THE  SJNFULNESS  OF 

mcnt  of  Adam's  first  sin.     We  are  bound  to  have  it,  but  God  is 
not  bound  to  give  it. 

Q.  Doth  not  the  want  of  original  righteousness  make  way  for 
the  corruj^tion  of  our  whole  nature?  A.  Yes. 

Q.   What  do  you  mean  by  the  corrujytion  of  our  whole  nature  ? 

A.  That  our  whole  constitution,  both  in  soul  and  body,  is 
infected,  defiled  and  depraved  by  sin,  and  that  from  the  very 
womb. 

Q.   Wherein  doth  this  corruption  of  our  nature  appear? 

A.  In  our  impotency  and  enmity  to  what  is  good,  and  in  our 
pronenessand  inclination  to  what  is  evil. 

Q.  What  parts  of  our  nature  doth  this  corruption  infect? 

A.  Our  whole  nature  and  constitution,  every  sense  and  mem- 
ber of  our  bodies,  and  every  power  and  faculty  of  our  souls,  to 
wit,  our  understandings,  wills,  consciences,  memories,  afiections 
and  thoughts. 

Q.  How  are  our  senses  and  members  corrupted  by  original 
sin? 

A.  They  are  now  become  ready  weapons  and  instruments  of 
unrighteousness,  Rom.  vi.  13. 

Q.  How  is  the  mind  or  understanding  corrupted  thereby? 

A.  It  is  so  blinded  and  darkened,  that  it  cannot  discern  spirit- 
ual things. 

Q.  How  is  the  will  corrupted? 

A.  It  is  turned  crooked  and  perverse,  backward  to  good,  and 
inclined  to  evil. 

Q.  How  is  the  conscience  corrupted? 

A.  It  is  become  sleepy,  dead,  partial,  biassed  and  unfaithful; 
it  doth  not  perform  its  office  uprigh.tly,  by  warning,  challenging 
and  speaking  for  God,  as  his  deputy  ought  to  doj  but  is  either  si- 
lent or  faint  in  God's  cause. 

Q.  Hoiv  is  the  memory  corrupted? 

A.  It  is  become  weak,  deceitful  and  false:  it  is  apt  to  forget 
what  is  good  and  necessary  for  us,  and  to  retain  what  is  evil,  vain 
and  unprofitable  to  us. 

Qr  How  are  the  affections  corruptedl 

A.  They  have  gone  into  sad  disorder,  and  are  naturally  set 
upon  improper  and  wrong  objects;  we  love  what  we  should  hate, 
and  hate  what  we  should  love;  we  rejoice  in  things  which  are 
matter  of  sorrow,  and  we  sorrow  for  things  that  are  ground  of 

joy. 

Q.  How  are  the  thoughts  of  the  heart  corrupted? 

A.  God  is  not  in  our  thoughts,  but  they  are  apt  to  run  out  up- 
on the  vanities  of  the  world,  or  sinful  objects. 

Q.  How  is  this  corruption  of  the  nature  conveyed  from  Adam 
to  hii  posterity  ?  Is  it  from  the  Author  of  our  beings  "i 


i 


MAN'S  NATURAL  ESTATE.  65 

A.  It  is  not  from  God,  who  is  the  author  of  all  holiness  and 
purity,  but  of  no  sin  or  corrupiion:  God  justly  withholds  original 
righteousness  from  us,  but  doth  not  communicate  sin  or  corrup- 
tion to  any  of  his  creatures:  but  it  is  conveyed  to  us  by  natural 
generation.  Psalm  li.  5.  Job  xiv.  4.  and  xv.  14. 

Q.    How  is  original  sin  conveyed  by  natural  generation? 

A.  By  sinful  parents  producing  sinful  children  like  them- 
selves; as  we  see  the  parent's  leprosy  infects  the  child,  and  trea- 
son stains  the  blood  of  posterity. 

Q.  Though  the  body  be  corrupted  by  this  way,  how  can  the  soul 
he  thus  infected,  that  is  not  begot  by  natural  generation? 

A,  By  reason  of  the  intmiate  union  and  close  conjunction  of  the 
soul  with  the  body;  the  soul  being  destitute  of  original  righteous- 
ness when  joined  with  the  corrupt  body,  is  also  tainted  with 
corruption,  as  liquor  is  tainted  by  the  vessel  it  is  put  into. — 
Though  the  manner  of  propagating  original  sin  to  the  soul  be 
diflicult  to  explain,  yet  the  certainty  of  the  thing  itself  is  most 
evident. 

Q.  How  doth  the  certainty  of  this  appear? 

A.  From  the  word  of  God,  and  our  woful  experience. 

Q.  How  doth  it  appear  from  the  word  of  God? 

A.  From  many  passages  in  it,  such  as  these  which  assert,  that 
we  are  conceived  and  born  in  sin,  that  a  clean  thing  cannot  be 
brought  out  of  an  unclean,  that  what  is  born  of  the  flesh  is  flesh, 
that  we  are  dead  in  sms  and  trespasses,  and  transgressors  from 
the  very  womb.  And  likewise  it  is  asserted  of  Adam,  who  was 
made  after  the  likeness  of  God,  that,  after  his  fall  he  begat  a  son 
in  his  own  likeness,  after  his  image:  for  all  which,  see  the  follow- 
ing plain  texts.  Psalm  li.  5.  Job  xiv.  4.  John  iii.  6.  Eph.  ii.  1.  Isa. 
xlviii.  8.  Gen.  v.  3. 

Q.  How  doth  the  truth  of  original  corruption  appear  from  ex- 
perience ? 

A.  In  regard  every  man  may  feel  that  there  is  in  him  a  natu- 
ral antipathy  to  what  is  spiritually  good,  and  a  woful  pronenesa 
to  what  is  evil,  besides  many  other  bitter  fruits  of  it. 

Q.    What  are  these  bitter  fiuits  of  original  corruption? 

A.  Such  as  these;  our  blindness  of  mind,  hardness  of  heart,  ha- 
tred of  God  and  goodness,  placing  of  our  aflections  upon  wrong 
objects,  and  falling  into  daily  sins. 

Q.  Doth  not  this  original  sin  and  corruption  make  us  odious 
io  God,  and  deserving  of  hell,  before  the  commission  of  actual 
sin  ? 

A,  Yes. 

Q.  How  doth  that  appear? 

A.  By  these  two  things;  First,  the  infinite  purity  of  God's  na- 


56  OP  THE  SINFULNESS,  &c. 

ture,  that  cannot  but  abhor  sin  and  corruption,  especially  such 
corrupt  natures  as  we  have,  which  contain  the  seeds  and  princi- 
ples of  all  sorts  of  sins  that  ever  were  or  shall  be  committed  in 
the  world.  Secondly^  By  the  miseries,  sufferings  and  death 
which  we  see  inflicted  upon  infants,  which  never  committed  ac- 
tual sin,  Rom.  v.  14. 

Q.  Is  it  not  reasonable  that  children,  procreate  by  sanctijied 
parents,  should  be  free  of  original  corruption? 

A.  No;  for  the  natures  of  the  best  saints  are  not  perfectly 
sanctified,  but  remain  still  corrupt  in  part.  And  this  corruption 
is  natural  to  them,  whereas  grace  is  supernatural  and  adventi- 
tious. 

Q.  Cannot  gracious  parents  convey  grace  to  their  children  ? 

A,  No;  because  they  have  propagated  much  corruption  to 
them. 

Q.  Is  there  any  remedy  for  this  original  sin  or  corruption? 

A.  Yes;  there  is  the  blood  and  the  Spirit  of  Christ;  the  one  to 
pardon  it,  the  other  to  change  the  nature  by  a  work  of  regenera- 
lioa. 

Q.  Doifi  the  worh  ofregeneraiion  remove  it  wholly  in  this  life? 

A.  Not  wholly;  for  we  find  the  best  complaining  while  they 
are  here,  Rom.  vii.  14, 18,  23,  Jam.  iii.  2.  and  iv.  5. 

Q.    lihat  names  doth  original  sin  get  in  scripture  ? 

A.  It  is  called  the  old  rnan,  the  fcsh,  lust,  and  indwelling  siHf 
Rom.  vi.  6.  and  viii.  5.  James  i.  15.  Rom.  vii.  17. 

Q.  Why  is  it  called  Original  Siuj  seeing  this  word  is  not  in 
scripture  ? 

A.  To  denote  three  things;  First,  That  we  derive  it  from  Ad- 
am, who  is  the  original  of  all  rnankind.  Secondly,  That  it  is  in 
us  from  our  original  or  first  having  a  being.  Thirdly,  That  it  is 
the  original  of  all  actual  sins  or  transgressions. 

Q.    What  is  the  difference  between  Original  and  Actual  sin  ? 

A.  Original  sin  is  the  sin  inherent  to  our  nature,  which  we 
bring  into  the  world  with  us;  but  actual  sin  is  that  which  we  com- 
mit after  we  come  to  the  use  of  reason. 

Q.    What  do  you  mean  by  an  actual  sin  or  transgression  ? 

A.  Every  breach  of  the  law  of  God,  whether  by  omitting  duty 
commanded,  or  committing  sin  forbidden  by  it. 

Q.  Are  there  not  many  different  kinds  of  actual  sins? 

A.  Yes;  very  many,  such  as  sins  of  omission,  and  of  commis- 
sion; sins  against  the  first  tablej  and  sins  against  the  second;  sins 
of  the  heart,  and  of  the  life;  of  the  words  and  of  the  actions;  of 
ignorance,  and  against  light;  of  infirmity,  and  of  presumption,  &:c. 

Q.   Whence  do  all  these  actual  sins  proceed? 

A.  From  original  sin,  or  the  corruption  of  our  natures. 


OF  THE  MISERY,  &c.  67 

Q.  May  it  not  he  thoitghtthat  ilicyp'oceed  more  from  the  evil 
example  set  before  us  ? 

A.  No-  for  we  see  Cain's  miirdering  his  brother  proceeded  out 
of  his  heart,  and  not  from  any  such  example;  according  to  Matth. 

XV.  19. 

Q.  How  do  the  sins  of  the  life  proceed  from  the  evil  heart  or 

nature? 

A,  Even  as  evil  fruit  from  a  corrupt  tree,  or  unclean  streams 
from  a  polluted  fountain,  Matt.  vii.  17.  James  iii.  11. 

Quest.  19.  What  is  the  misery  of  that  estate 
whereinto  man  fell  P 

Ans,  All  mankiud  by  their  fall  lost  communion 
with  God,  are  under  his  wrath  and  curse,  and  so 
made  liable  to  all  the  miseries  of  this  life,  to  death 
itself;  and  to  the  pains  of  hell  for  ever. 

Q.  What  are  the  three  heads  of  man'' s  misery  hy  the  fall  point- 
ed at  in  the  ansu-er  ? 

A.  There  is,  First,  The  happiness  we  have  lost  by  it.  Second- 
ly, The  evils  we  are  presently  under.  Thirdly,  The  miseries  we 
are  further  liable  to. 

Q,   What  are  these  three  w.  ore  particularly? 

A.  The  happiness  we  have  lost  is  communion  with  God:  the 
evils  we  are  presently  under,  are  God's  wrath  and  curse,  and  all 
the  afflictions  of  this  life:  the  miseries  we  are  further  liable  to,  are 
both  the  first  and  second  death. 

Q.  Hath  man  lost  no  more  happiness  hut  communion  with 
God? 

A.  He  hath  also  lost  the  image  of  God  upon  his  soul;  but  that 
was  mentioned  in  the  former  answer,  under  the  want  of  origmal 
righteousness,  which  is  the  same  thing  with  the  image  of  God. 

Q.  Wfiac  do  you  mean  by  that  communion  with  God  which  man 
hath  lost  by  his  falU 

A.  It  is  that  sweet  intimacy,  acquaintance  and  fellowship  with 
God,  which  man  had  in  the  enjoyment  of  God's  gracious  pres- 
ence and  comforts  in  the  garden  of  Eden, 

Q,  How  doth  it  appear  that  man  enjoyed  such  sweet  communi- 
on icith  God  there  before  his  fall  ? 

A.  From  this,  that  there  was  no  sin  nor  guilt  then  to  stop 
man's  free  access  to  God,  or  to  eclipse  the  light  of  God's  counte- 
nance towards  man;  and  therefore  he  was  under  the  continual 
smiles  of  his  Creator.  God  conversed  familiarly  with  him,  con- 
ferred high  favours  upon  him,  transacted  with  him  by  covenantj 


53  OF  THE  MISERY  OF 

brought  all  the  living  creatures  to  own  their  subjection  to  him, 
and  receive  names  from  him,  Gen.  i.  28,  29,  30,  and  ii.  15,  16, 
19,22. 

Q.  How  did  our  first  parents  lose  all  that  sweet  communion 
with  God? 

A.  By  their  sinning  against  God,  and  breaking  his  holy  laws. 

Q.  Is  not  the  loss  ofi  communion  with  God  a  very  great  mis- 
ery ? 

A.  Yes;  for  seeing  the  happiness  of  heaven  lies  in  having  com- 
munion with  God,  who  is  the  soul's  chief  good  and  portion;  the 
want  of  that  communion  must  be  our  greatest  loss  and  misery, 
and  therefore  it  is  justly  put  before  all  the  rest  of  our  miseriei 
mentioned  in  the  answer. 

Q.  ts  not  the  eternal  loss  of  communion  with  God  the  chief 
part  ffthe  misery  of  the  damned  in  hell? 

A.  Yes;  for,  depart  from  me,  is  the  first  word  of  the  sentence 
against  them. 

Q.  Did  not  man  first  for  salce  God,  before  God  withdrew  his 
gracious  jyresence  from  man  ? 

A.  Yes;  it  is  evident  that  man  fell  from  God,  before  he  lost 
communion  with  hitn. 

Q.  How  doth  it  appear  that  our  first  parents  were  deprived  of 
communion  with  God  after  their  fall. 

A.  By  their  hiding  themselves,  and  fleeing  from  God  in  whose 
presence  they  formerly  rejoiced;  and  by  God's  frowning  upon 
them,  driving  them  out  of  paradise,  and  placing  a  flaming  sword 
to  guard  the  entry  to  it,  Gen.  iii.  8,  17,  23,  24. 

Q.  How  doth  it  apear  that  all  Adam'' s  posterity  have  also  lost 
communion  with  God  by  the  fall? 

A.  From  this,  that  we  have  a  natural  aversion  to  God's  pres- 
ence, and  to  the  means  of  attaining  to  it,  such  as  meditation, 
prayer,  and  attending  upon  the  word  and  sacraments. 

Q.  3Iust  not  sin  be  a  great  evil,  that  deprives  us  of  so  great  a 
happiness  as  communion  with  God?  A.  ILes. 

Q.    Why  cannot  sinful  creatures  have  communion  with  God? 

A.  Because  he  is  a  holy  God,  and  of  purer  eyes  than  to  behold 
miquitv-,-  he  cannot  look  upon  sin  where  it  is  harboured  or  allow- 
ed.     *  * 

Q.  Have  unregenerate  sinners  any  desire  after  communion 
with  God? 

A.  No;  for  the  presence  of  God  is  both  hateful  and  frightful 
to  them;  and  hence  it  is,  they  say  linto  God,  Depart  from  us,  Job 
xxi.  14. 

Q,  Why  do  they  hate  God'^s presence,  and  commimion  with  him  f 

A,  Because,  being  unregenerate  ajid  sensual,  ilieir  carnal  minds 


MAN'S  NATURAL  ESTATE.  59 

is  enmity  against  God ;  and,  being  guilty  criminals,  they  dread  the 
presence  of  their  Judge,  who  has.  power  to  condemn  them. 

Q.  Is  the  loss  of  communion  with  God  hy  Adam's  fall  an  ir- 
recoverable loss  to  us  ? 

A.  No;  for  God  hath  found  out  a  way  for  recovering  lost  sin- 
ncre  to  a  state  of  communion  with  himself  again. 

Q.   What  is  that  way? 

A.  By  appointing  Jesus  Christ  to  be  our  Redeemer,  for  taking 
away  our  guilt,  and  purchasing  communion  with  God  for  us,  by 
his  blood ;  and  so  believers  may  have  free  access  to  his  throne  of 
grace  here,  and  to  his  throne  of  glory  hereafter. 

Q.  Will  not  the  believer''s  communion  with  God  in  heaven^  he 
far  more  sweet  than  Adam'^s  was  in  paradise? 

A.  Yes:  for  the  believer  will  have  greater  discoveries  of  the 
love  of  God,  than  Adam  had;  he  will  have  God  dwelling  with  him 
in  his  own  nature,  and  be  immutably  fixed  in  a  state  of  bliss 
for  ever,  Eph.  ii.  5.  6. 

Q.  Are  we  not  infinitely  hound  to  Christ  for  recovering  to  us 
what  Adam  lost? 

A,  Yes. 

Q.   }/\/here  is  communion  with  God  to  he  enjoyed  here? 

A.  In  the  use  of  these  ordinances  which  God  hath  appointed, 
to  wit,  the  word,  sacraments,  prayer,  and  praises. 

Q.  When  is  it  that  we  have  communion  with  God  in  his  ordi- 
nances ? 

A.  When  he  allows  us  the  gracious  influences  of  his  Spirit  up- 
on our  souls:  that  is,  when  we  have  the  communications  of  light, 
life,  strength,  or  comfort  from  God,  and  when  our  graces  of  faith, 
love,  repentance,  or  spiritual  desires,  are  drawn  forth  to  a  lively 
exercise. 

Q.  Besides  loss  of  communion  with  God,  are  we  not  likewise 
brought  under  his  icrath  and  curse  by  the  fall? 

A.  Yes;  we  are  all  by  nature  children  of  wrath,  and  under 
God''s  curse;  according  to  these  plain  texts,  Eph,  ii.  3.  Gal.  iii. 

Q.   What  is  meant  by  the  wrath  of  God? 

A.  God's  anger,  or  sin-revenging  justice,  which  burns  fiercely 
against  sin,  and  is  ready  to  break  forth  in  terrible  judgments 
against  sinners. 

Q.   What  is  meant  by  the  curse  of  God  ? 

A.  The  sentence  of  God's  law,  denouncing  wrath  and  judg- 
ments upon  the  transgressors  of  it. 

Q.  Do  the  wrath  and  curse  of  God  lie  upon  all  men  whatsoev- 

A.  Yes,  as  long  as  they  are  in  a  state  of  unbelief:  but  by  Jesu» 


eo  OF  THE  MISERY  OF 

Christ  all  true  believers  are  delivered  from  God''s  wrath  and  curse, 
and  inherit  his  favor  and  blessing,  1  Thess.  i.  10.  Gal.  ii.  9. 

Q.  Arc  not  these^  who  are  under  the  wrath  and  curse  of  Gody 
liable  to  all  sorts  of  miseries? 

A.  Yes,  and  particularly  to  these  named  in  the  answer,  to  wit, 
all  the  miseries  of  this  life,  death  itself,  and  the  pains  of  hell  for 
ever. 

Q.  What  are  the  miseries  of  this  life,  which  the  fall  maJces  us 
liable  to? 

A.  They  are  very  many,  both  in  soul  and  body. 

Q.   W hat  are  the  soul  miseries  tvhich  tec  are  liable  to? 

A.  Such  as  unbelief,  blindness  of  mind,  strong  delusions, 
hardness  of  heart,  weakness  of  memory,  the  bondage  of  sin  and 
Satan,  evil  imaginations  and  vile  affections,  stu})idity  and  seared- 
ness  of  conscience,  or  else  horror  and  despair,  Rom.  xi.  8.  Eph. 
iv.  18,  19.  2  Thess.  ii,  U.  Rom.  ii.  5.  Rom.  i.  26,  28.  2  Tim. 
ii.  26.  Gen.  vi.  5.   1  Tim.  iv.  2.  Isa.xxxiii.  14.  Heb.  x.  27. 

Q.  WhaHtire  the  bodily  or  external  miseries  ice  are  liable  to 
by  the  fall  in  this  life  ? 

A.  Both  private  afflictions  and  public  calamities,  such  as  dis- 
eases in  our  bodies,  reproach  in  our  names,  decay  in  our  estates, 
loss  of  relations,  poverty,  crosses,  disappointments,  sore  toil  and 
labour;  as  also,  famine,  sword,  pestilence,  captivity,  exile,  perse- 
cution and  the  like,  Deut.xxviii.  16,  17,18,22,30,37.  Gen.  iii. 
17.  Ezek.  v.  17. 

Q.  Should  a  living  man  complain  of  those  his  miseries? 

A.  No;  for  they  are  justly  inflicted,  and  his  sins  deserve  worse, 
Lam,  iii.  39. 

Q.  What  worse  miseries  are  we  liable  to  by  sin  ? 

A.  Death  and  hell. 

Q.   What  is  meant  by  death  in  the  answer? 

A.  The  separation  of  soul  and  body,  at  the  end  of  this  life. 

Q.  Hath  the  fall  brought  death  upon  all  men  that  ever  lived  in 
the  world? 

Jl.  By  the  fall  it  is  appointed  for  all  men  once  to  die;  and  nev- 
er any  were  exempted  from  that  sentence,  save  Enoch  and  Elijah, 
who  were  translated  to  heaven  without  tasting  of  death. 

Q.  Is  death  the  same  thing  both  to  the  wicked  and  the  godly  ? 

A.  No;  for  it  is  a  punishment  to  the  one,  and  a  purgation  to 
the  other. 

Q,    What  kind  of  punishment  is  death  to  the  wicked? 

A.  It  isthe  king  of  terrors,  or  beginning  of  hell  to  them;  it  is 
a  serpent  with  a  fearful  sting,  or  a  messenger  sent  to  seize  and 
carry  them  to  everlasting  torments. 

Q,  Is  not  death  a  punishment  to  the  godly  also? 


MAN'S  NATURAL  ESTATE.  61 

A.  Not  properly:  for  though  it  be  the  consequent  of  sin,  yet  to 
believers,  through  Christ,  its  nature  is  changed,  and  its  sting  and 
terror  removed;  yea,  it  becomes  a  friend  and  servant  to  them,  to 
pluck  up  sin  by  the  roots,  and  carry  them  home  to  their  Father's 
house. 

Q.  Doth  not  detiik  put  an  end  to  the  miseries  of  all  men  ? 

A.  No;  for  though  it  put  an  end  to  all  the  godly 's  misery,  yet 
in  some  respects  it  only  begins  the  miseries  of  the  wicked. 

Q.   What  wiseriesare  they  liable  to  after  this  life? 

A.  To  the  pains  of  hell  far  ever. 

Q.    What  do  you  mean  by  hell? 

A.,  A  place  of  torment,  which  God  hath  prepared  for  devils  and 
wicked  men;  where  they  shall  be  punished  with  everlastintr  des- 
truction from  the  presence  of  the  Lord,  2  Thess.  i.  9.  * 

Q.   H/  herein  doth  the  pains  of  hell  consist? 

A.  In  the  pain  of  loss,  and  the  pain  of  sv.nse. 

Q.    What  is  it  you  call  the  pain  of  loss  in  hell? 

A.  The  loss  of  heaven,  with  God's  glorious  presence,  and  the 
society  of  saints  and  angels  there  for  ever,  Mattb.  xxv.  41.  Psal 
xvi.  11.  Lukexiii.  28. 

Q.   What  do  you  call  the  pain  of  sense  in  hell? 

A.  The  dreadful  pains  and  torments  which  the  damned  will 
suffer  there,  both  in  their  bodies  and  souls. 

Q.    What  will  be  the  torments  of  their  bodies  in  hell? 

A.  They  will  be  cast  into  a  lake  burning  with  fire  and  brim- 
stone, where  there  shall  be  weeping,  wailing,  and  enashiDs?  of 
teeth,  Matth.  xiii.  42.  Rev.  xxi.  8.  ^  &  & 

Q.   Why  are  these  torments  called  the  second  death  ?  Rev.  xxi. 

A.   Because  the  damned  there  will  still  be,  as  it  were,  in  the  ag- 
onies  of  death;  but  that  death  will  differ  from  the  first  in  this 
that  they  will  be  ever  dying,  but  never  able  to  die.  ' 

Q.    What  will  be  the  tormen ts  of  the  soul  in  hell ? 

A.  The  souls  of  the  wicked  there  will  be  immediately  liable 
to  the  strokes  and  lashes  of  G-»d's  wrath,  and  the  worm  that  never 
dieth,  which  will  fill  them  with  eternal  anijuish  and  horror,  Heb 
X.  31.  Markix.  44. 

Q.    What  is  meant  by  the  itorm  that  dieth  not  ? 

A.  An  awakened  conscience,  that  will  gnaw,  bite  and  stinff 
them  for  ever  .^ 

.  Q.  How  will  it  do  that? 

A.  By  upbraiding  them  for  their  by-past  sins,  and  for  slighting 

he  remedy  offered  to  them :  by  throwing  up  to  them  the  happiness 

they  have  ost,  and  the  miseries  brought  upon  them  by  their  folly, 

and  ever  telling  them  what  more  is  a  coming.   God's  wrath  in  bell 

F 


€2  OF  THE  MISERY,  &c. 

will  be  still  wrath  to  come.  All  which  reflections,  improven  by 
a  despairing  conscience,  cannot  but  distress  the  guilty  soul  with 
such  cutiing  thoughts,  bitter  anguish,  and  tormentin^j  stings,  as 
cannot  now  be  imagined,  Luke  xvi.  25.  Heb.  x.  26,27,  29.^ 

Q.  What  sort  of  urctth  is  the  xcrath  of  God,  which  will  he 
poured  out  upon  theicickcd  in  hell? 

A.  It  is  called  in  scripture,  ^reai  wrath,  anger,  fury,  and  re n- 
<rcance,  which  will  be  fierce,  powerful,  irresistible,  insufferable,  un- 
mixed, eternal  and  unquenchable;  and  is  oft  exprest  by  fire,  which 
is  the  most  terrible  element,  Zech.  vii.i  2.  Rev.  vi.  1 7.  2  Kings  xxni. 
26.  Neh.  i.  6.  Psal.  xc  11.  Psab  Ixxvi.  7.  Ezek  xxii.  14.  Isa. 
xxxiii.  14.  Rev.  xiv.  10.  Mark  ix.  43,  44,  45,  &c.  Heb.  x.  30,  31. 
Q.  Row  doth  it  appear  thaiihe  wrathpourcd  out  on  the  damned 
is  so  ^reat  andtcrrihlc? 

A.' In  regard  it  is  poured  out  upon  every  power  and  faculty  ot 
the  soul,  and  upon  every  sense  and  member  of  the  body;  and  both 
their  souls  and  bodies  are  made  capacious  and  strong  to  receive 
and  support  much  of  it:  and  hence  they  are  called  "  vessels  of 
wrath  fitted  for  destruction,''  Rom.  ix.  22. 
Q,  Why  is  it  called  unmixed  urath  ? 

A.  Because  it  is  without  any  mixture  of  mercy.  They  have  no 
sympathy  or  pity  from  any  hand,  no  drop  of  comfort  to  relieve 
them,  no  ground  of  hope  to  support  them,  no  interval  of  rest  un- 
der it  day  or  night ;  but  "  the  smoke  of  their  torment  ascendeth  up 
forever  and  ever,"  Rev.xiv.  10,  11.  Mark  ix.  44.  Luke  xvi.  24, 
25.  John  iii  36. 

Q.  Hoiv  is  it  agreeable  to  justice  to  punish  the  wicked  wiifi 
eter7ial  sufferings  for  temporary  sinning  1 

A.  It  is  just,  because  they  provoke  an  eternal  God,  and  des- 
pise an  infinite  good,  for  which  finite  or  temporary  sufferings 
can  never  satisfy.  It  is  just  for  God  to  punish  the  wicked  as  long 
as  he  can,  seeing  they  sin  as  long  as  they  can;  and,  when  they  can 
sin  no  longer  here,  they  carry  their  sins  to  hell  with  them,  and  con- 
tinue sinning  there  for  ever,  whereby  they  still  add  oil  to  the  flame, 
and  keep  it  burning  for  ever.  *  r    •  j 

Q.  Is  not  this  wrath  so  tcrribk,  that  the  very  devils  are  afraui 

ofii? 

A.  Yes;  for  the  dread  they  have  of  it  makes  them  to  trem- 
ble and  cry  out  at  the  approach  of  their  Judge,  James  ii,  19. 
Matt.viii.  29.  .,,  ,  •      t 

Q.  Did  the  man  Christ  Jesus  suffer  this  terrible  wrath  in  the 
room  of  an  elect  worldl 

A.  Yes. 

Q.     How  was  he  able  to  bear  all  that  was  due  to  themf 

A,  His  Godhead  supported  the  human  nature  under  it. 


OF  THE  COVENANT  OF  GRACE.  63 

Q.  Had  it  not  terrible  effects  upon  him  ivhile  he  was  suferinp- 
it? 

A.  Yes;  it  casi  him  into  dreadful  agonies,  caused  him  to 
sweat  forth  blood  in  great  drops,  and  make  that  fearful  outcry, 
<*  My  God,  my  God,  why  hast  thou  forsaken  me?" 

Q.  Will  not  one  spark  of  this  lorath  letfiy  into  the  conscience 
drive  a  sinner  to  desjjair  amidst  all  the  looi'Ws  comforts? 

A.  Yes  J  as  hath  been  verified  in  the  instances  of  Cain,  Judas, 
Spira,  and  many  others. 

Q.  Do  all  the  wicked  in  hell  suffer  equal  punishment  there? 

A.  No;  some  have  hotter  places  in  hell  than  others,  according 
tothedifferent  measures  of  their  guilt.  Matt.  xxiv.  51.  Luke  xii. 
47,  48. 

Q.  Mast  there  not  he  an  unspeahable  evil  in  sin,  that  cxoo- 
seth  man  to  all  this  wrath  and  misery? 

A.  Yes;  we  may  see  much  of  sin's  evil  in  the  glass  of  helPs 
torments. 

Q.  What  ought  we  to  learn  from  the  scripture  doctrine  con- 
cerning the  wrath  to  come  ? 

A.  To  bless  God  for  contriving  a  way,  and  providing  a  Sa- 
viour, to  redeem  us  both  from  sin  and  hell :  and  highly  to  es- 
teem and  love  Jesus  Christ,  that  willingly  undertook  and 
came  to  bear  oursins,  and  suffer  all  this  wrath  for  us,  2  Cor.  ix. 
15.  1  Thess.  i,  10.  1  Pet.  ii.  7,  24.  John  i.  29. 

Quest.  SO.  DiH  God  leave  all  mankind  to  perish 
in  the  estate  of  sin  and  miseryP 

Ans.  God  having  out  of  his  mere  good  pleasure, 
from  all  elernity,  elected  some  to  everlastiiii^  life, 
did  enter  into  a  covenant  of  grace,  to  deliver  them 
out  of  the  estate  of  sin  and  misery,  and  to  bring  them 
into  an  estate  of  salvation  by  a  redeemer. 

Q.  Are  all  men  left  to  perish  in  their fillen  estate? 
A.  No;  blessed  be  God,   who   hath  "provided  a"  remedy    for 
us, 

Q.  Doth  God  deliver  all  men  from  perishing  in  their  fallen 
estate? 

A.  No;  but  only  some. 

Q.  Who  are  these? 

A.  The  elect. 

Q.   Who  are  these  you  call  the  elect? 

A,  These  whom  God  hath  chosen  out  of  Adam's  fallen  race. 


G4  OF  THE  COVENANT  OF  GRACE. 

Q.   What  hath  God  elected  ihem  to? 

A.  To  everlasting  life. 

Q.  When  did  God  make  this  choice  of  these  personst 

A.  From  all  eternity , 

Q.  What  was-  the  cause  of  God'' s  chusing  some,  and  passing 

hy  others? 

A.  God's  own  mere  good  pleasure,  Lukexii.  32. 

Q.  Did  God  elect  any  to  eternal  life  because  of  their  foreseen 

faith  or  holiness?  ^         ^     r^   j 

A.  No:  these  are  not  the  cause,  but  fruits  of  election;  for  Uod 
liath  chosen  all  his  people  to  faith  and  holiness  as  the  necessary 
means  of  salvation,  Eph.  i.  4,  5,  6.  ^ 

Q.  Ovghtwe  not  to  try  and  examine  our  election  hy  such  fruits 
as  these  of  faith  and  holiness  ? 

A.  Yes,  2  Pet.  i.  JO.  2  Thess.  ii.  13. 

Q.  By  what  other  plain  evidences  may  we  know  if  God  hath 
chosen  21s  to  eternal  Vfe? 

A.  If  we  have  chosen  God  to  be  our  God  and  portion,  and 
oiven  ourselves  away  to  him,  we  may  conclude  that  he  hath 
first  chosen  us;  for  if  we  love  him,  it  is  because  he  first  loved  us, 

1  Johniv.  19.  .     ,        . 

Q.  In  what  limy  and  method  doth  God  bring  his  elect  into  an 
estate  of  salvation? 

A.  In  the  way  of  a  covenant,  and  by  a  Redeemer. 

Q.  Is  it  in  the  way  of  a  covenant  of  works  thai  he  saves 

them  ? 

A.  No;  but  in  the  way  of  a  covenant  of  grace. 

Q.   V^'hat  is  meant  by  the  covenant  of  grace  in  the  answer? 

A.  It  may  either  point  at,  1st,  The  covenant  of  grace  as  made 
from  eternity  with  Christ  in  .the  name  of  the  elect,  called  fre- 
quently the  covenant  of  redemption;  or,  2dly,  The  covenant  of 
grace  as  made  in  time  with  the  elect  themselves  upon  their  believ- 
ing in  Christ.  .         7  •  » 

Q.  What  is  that  covenant  of  grace  or  redemption  which  was 
made  with  Christ  from  eternity  ?  .     -^    1  j 

A.  It  is  a  gracious  agreement  made  between  the  Father  and 
Christ  as  the  second  Adam  and  representative  of  the  elect;  where- 
in God  promised  to  him,  that  upon  condition  of  his  Mediatorial 
obedience  and  salisftiction  in  their  stead,  he  should  be  gloriously 
assisted  and  rewarded  himself,  and  have  grace  and  glory  to  all  his 
seed.  And  all  this  Christ  accepted  of,  Isa.  liii.  10,  11.  Psalm 
Ixxxix.  3,  4,  19,  20,  &c,  Heb.  x.  5,  6,  7,  &c. 

Q.  How  can  that  covenant  made  with  Christ  he  called  a 
covenant  of  grace,  seeing  it  required  perfect  obedience  to  the 
law? 


OF  THE  COVENANT  OF  GRACE.      65 

A.  It  was  a  covenant  of  grace  with  respect  to  the  elect  whom 
Christ  did  represent,  seeing  in  it  God  passed  from  their  personal 
obedience,  and  accepted  obedience  from  their  Surety  in  iheir 
stead.  Likewise  it  contains  all  the  blessings  and  good  thinf^s 
wlich  are  freely  and  gratuitously  bestowed  on  the  elect,  these 
being  first  promised  in  that  covenant  to  Christ  as  tlieir  head  and 
representative,  2  Tim.  i.  19.  TitJjs  i.  2.  Gal.  iii.  16. 

Q,  What  is  the  covenant  of  grace,  as  made  in  time  unth  the  e- 
lect  themselves? 

A.  It  is  the  execution  or  application  of  the  covenant  made 
with  Christ,  as  to  what  immediately  concerns  the  elect  themselves; 
and  may  be  defined,  God's  gracious  paction  with  elect  sinners  ii4 
Christ,  wherein  he  oflTereth  and  promiseth  pardon  and  salvation  to 
them,  and  to  all  who  hear  the  Gospel,  upon  their  believing  in  his 
Son  Jesus  Christ,  John  iii.  36.     Acts  xvi.  31. 

Q.   When  was  this  covenant  first  tendered  to  fallen  sinners? 
A.  Immediately  after  the  fall  to  our  first  parents  in  that  great 
Gospel  promise.  The  seed  of  the  icoman  shall  bruise  the  head  of 
the  serpent,  Gen.  iii.  15. 

Q.  Can  you  show  what  is  meant  hy  that  promise? 
A.  By  the  seed  of  the  woman  is  meant  Christ,  (hat  was  to  he 
born  of  a  virgin.     By  the  serpent  is  meant  the  devil,  called  so  for 
hissubtility .     By  breaking  his  heiid  is  meant  Christ's  disappoint- 
ing his  counsels,  and  destroying  his  works. 

Q.  What  are  the  blessings  promised  to  us  in  this  covenant? 
A.  All  the  blessings  of  Christ's  purchase,  such  as  illumination, 
pardonofsin,  peice  with  God,  freedom  from  the  law's  curses,  sanc- 
tification,  access  to  God,  the  conduct  of  the  Spirit,  victory  over 
death,  resurrection  to  life,  and  eternal  glory,  Ezek.  xxxvi.  2,5,  &c. 
Heb.  viii.  10,  &c.  John  iii.  18,36.  Psalm  Ixxxiv.  11.  1  Cor  xv 
22,  67. 

Q.   What  is  the  condition  required  of  us  to  interest  us  in  these 
promised  blessings? 

A.  Faith  in  Jesus  Christ,  Acts  xvi.  SI.* 


*  The  Westminster  Assembly,  and  our  Assembly,  1648,  in  Lar. 
Cat.  32  Quest,  do  also  assert  this  in  express  words;  "  rhat  God 
requireth  faith  as  the  condi  ion  to  interest  sinners  in  Christ:  pro- 
ving it  from  John  i.  12  and  iii.  16.  Now  our  Lar.  Cat.  that  hath 
these  words,  was  approven  by  the  Westminster  Assembly,  and 
the  Assembly  1648,  after  the  most  exact  trial  and  examination^ 
both  by  themselves,  and  by  the  respective  Presbyteries  of  this 
church,  as  appears  from  the  Act  of  Assembly  1648,' Sect.  10.  If 
these  noble  reforming  Assemblies  had  not  thought  fit  to  use  the 
word  condition,  to  guard  against  the  Antinomians,  who  say,  The 
elect  are  justified  before  they  believe;  probably  I  might  have 

F2 


68      OF  THE  COVENANT  OF  GRACE. 

Q.  Can  we  fulfil  this  condition  or  believe  of  ourselves  7 

A.  No:  but  Jesus  Christ  lialh  both  purchased  failh  for  iis,  and 
promised  it  to  us  in  this  covenant,  John  vi.  37.  Phil.  i.  29.  Eph. 
ii.  7,  8.  .Rom.  viii.  32. 

Q.   Hove  then  is  it  a  condition  required  of  us? 

A.  Though  failh  be  both  purchased  and  promised,  yet  God 
dolh  slill  require  it  of  us  as  a  duty,  and  that  to  humble  us,  and  to 
put  us  on  to  the  use  of  means;  to  make  unbelievers  inexcusable, 
and  to  leach  us  tlie  order  and  connexion  in  which  he  will  bestow 
the  blessings  of  this  covenant. 

Q.  Hath  faith  the  same  place  in  the  covenant  of  grace,  that 
vhedicnce  had  in  the  covenant  of  works? 

A.  No;  for  Adam's  obedience,  had  he  performed  it,  was  a  con- 
dition in  a  proper  sense,  which  gave  him  a  right  to  life,  and  was 
pleadable  before  God,  for  that  effect;  which  cannot  be  said  of  faith, 
seeing  it  is  not  our  faith,  but  Christ's  surety-righteousness,  that 
gives  us  a  right  to  eternal  life.  This,  and  this  only,  is  the  ground 
of  justification,  that  asinner  can  plead  before  God. 

Q.  Can  faith  then  he  called  the  condition  of  the  covenant  of 
grace  in  a  strict  and  proper  sense  ? 

A.  No,  but  in  a  more  general  sense,  as  it  is  the  only  mean  or 
instrument  for  applying  the  righteousness  of  Christ  to  us,  and 
without  which  Christ  and  his  benefits  cannot  be  ours.  The  righ- 
teousness by  which  we  are  justified,  is  oft  called  the  righteousness 
of  faith,  or  by  faith;  to  teach  us,  that,  as  the  righteousness  of 
Christ  is  the  only  meritorious  and  pleadable  condition  of  our  jus- 
tification, so  faith  is  the  instrumental  and  applying  condition  of 
it,  Heb.  xi.  6,  7.  Rom.  iv.  14,  16.  Rom.  iii.  22,  24,  26,  &c.— 
Rom.  ix.  30,  32.  Rom.  X.  4,  G-. 

Q.   What  is  the  difference  betwixt  the  covenant  ofworJes  and 
(he  covenant  of  grace? 

A.  The   first  covenant  makes  the  ground  or  condition  of  a 
man's  justification  before  God  to  be  the  righteousness  performed 


dropt  it,  as  being  abused  by  somo.  But  I  continne  to  use  it,  in  or- 
der to  explain  the  words  of  our  s'^andards,  to  prevent  mistakes, 
and  tf)  shew  in  what  sense  the  word  condi(io?i,  may  be  safely  used 
when  applied  to  faith,  as  our  reformers  understood  it,  viz.  That 
it  is  no  wise  a  meritorious  or  pleadable  condition,  but  only  an  in- 
strumental or  applying  condition,  mean,  or  qualification  (^these 
being  all  one  and  the  same)  required  in  us,  in  order  to  our  getting 
an  actual  interest  in  Christ,  and  the  possession  of  the  otiier  bene- 
fits of  his  purchase  (for  faith  is  also  his  purchase,  tliough  required 
of  us,)  and  that  Christ's  righteousness  and  satisfaction  alone,  is  tlie 
meritorious  and  pleadable  condition  of  a  sinner's  justification  be- 
fore God,  and  of  his  eternal  salvation,  and  nothing  else. 


OF  THE  COVENANT  OF  GRACE.  $^ 

by  the  man  himself;  but  the  second  makes  it  to  be  the  righteous- 
ness performed  by  Christ  the  surety,  apprehended  by  our  faith; 
the  first  covenant  had  no  surety  to  answer  for  Adam's  performing 
vvliat  was  required  of  him;  but  the  second  iiath  Christ  engaged  for 
what  is  required  of  us. 

Q.  Doth  not  the  covenant  of  grace  require  obedience  to  God's 
law,  as  loell  as  the  covenant  of  works? 

A.  Yes,  but  not  for  the  same  ends,  or  in  the  same  manner;  for 
the  first  covenant  required  our  obedience  as  the  proper  condition 
of  life;  but  the  second  requires  it  as  the  evidence  of  our  faith,  and 
ofour  conformity  to  Christ:  the  first  for  the  justifying  of  our  per- 
sons; the  second  for  testifying  our  thankfulness  for  redeeming 
love;  the  first  required  perfect  obedience  in  our  own  strength;  but 
the  second  accepts  of  sincere  aims  to  obey  in  Christ's  strength, 
and  imputes  his  perfect  obedience  to  us,  to  cover  our  defects,  to 
atone  for  our  guilt,  and  to  obtain  grace  and  glory  for  us. 

Q.  May  not  repentance,  love,  self  denial^  and  holiness,  he  call- 
ed  conditions  of  the  covenant  of  grace  ^  as  much  as  faith,  seeing 
these  are  also  required  of  us  in  it? 

A.  Though  they  be  required,  yet  they  have  not  the  sr.me  con- 
ditionalily  with  faith;  in  regard  that,  among  all  the  graces,  faith 
hatha  peculiar  aptitude  and  fitness  for  taking  hold  of  and  apply- 
ing Christ  and  his  righteousness,  and  also  for  emptying  the  crea- 
ture of  self,  and  exalting  of  God's  free  grace:  therefore  God  puts 
honor  upon  faith  above  all  the  rest  of  the  graces,  by  ascribing  our 
justification  and  salvation  so  frequently  to  it,  Rom.  iii.  26,  27. 
John  iii.  16, 18,36.  Rom.  v.  1 .  Eph.  ii.8,  9.  John  vi.  40.  Rom. 
iv.  16.  Phil.  iii.  9.  Luke  vii.  50.   1  Pet.  i.  5. 

Q.   What  names  doth  the  covenant  of  grace  get  in  scripture? 

A.  It  is  called  a  testament,  a  covenant  of  peace,  a  covenant  of 
promise,  a  neiv  covenant,  a  holy  covenant,  an  everlasting,  well-or- 
dered, and  sure  covenant,  Heb.  ix.  15.  Isa.  liv.  10.  Eph.  ii.  12. 
Heb.  xii.  24.  Luke  i.  72.  2  Sam.  xxiii.  5. 

Q.  Is  the  covenant  of  grace  a  scripture  term  ? 

A.  Though  we  find  it  not  in  the  express  words,  yet  we  oft 
have  it  in  words  of  the  same  import;  and,  it  being  a  most  signifi- 
cant term,  it  is  fitly  appropriated  to  this  covenant. 

Q.   Why  is  it  called  the  covenant  of  grace? 

A.  To  shew  that  free  grace  only,  or  the  undeserved  mercy  and 
goodness  of  God,  moved  him  to  contrive  it;  that  free  grace  only 
determines  the  elect  to  take  hold  of  it,  and  that  the  exalting  of 
free  grace  is  the  great  end  of  it.  Likewise  it  is  termed  the  cove- 
nant of  grace,  because  even  faith  itself,  which  is  called  the  condi- 
tion of  it,  is  God's  gracious  and  free  gift  to  us,  as  well  as  all  the 
rest  of  the  blessings  and  benefits  promised  in  it,  Eph.  ii.  7,  8,  ^, 

/ 
I 


68  OF  THE  COVENANT  OF  GRACE. 

Tit.  iii.  5,  6,  7.  Eph.  i.  4,  6,  7.  Rom.  xi.  5,  6.   2  Tim.  i.  9,  10. 
Phil.i.  29. 

Q.   Why  is  this  covenant  called  a  testament? 

A.  Because  all  the  blessings  and  good  things  promised  in  it  are 
freely  bequeathed  and  made  over  to  the  elect,  as  legacies  left  and 
made  sure  to  them  by  the  death  of  Christ  the  testator;  and  in  it  he 
hath  left  them  grace  to  enable  them  to  perform  every  duly  requi- 
red of  thern. 

Q.   What  is  the  greatest  promise  in  the  covenant  of  grace? 

A.  The  whole  covenant  of  grace,  with  all  the  blessings  in  it,  is 
summed  up  in  that  great  and  comprehensive  promise,  /  will  he 
your  God ^  and  ye  shall  he  viy  people,  3 er.  xxxi.  33.  Heb.  viii.  10, 
I  will  he  your  God,  hath  more  in  it,  tlian  giving  us  the  possession 
of  both  heaven  and  earth. 

Q.  How  may  we  know  if  we  he  included  in  this  promise? 

A.  If  we  have  been  enabled  to  take  God  to  be  our  God,  and  to 
surrender  and  give  up  ourselves  unto  him,  we  may  claim  an  inter- 
est in  it;  according  to  Zech.  xiii,  9.  2  Cor.  viii.  5. 

Q.  Is  the  covenant  of  grace  made  with  all  mankind,  as  the  cov- 
enant of  works  was? 

A.  No;  for  though  it  be  tendered  and  offered  to  all  who  hear  the 
Gospel,  yet  it  is  really  made  with  none  but  those  who  take  hold 
of  it. 

Q.  Have  not  all  sinners,  even  the  worst  of  them,  a  call  and 
warrant  to  come  and  take  hold  of  this  covenant? 

A.  Yes;  as  appears  from  Isa.  Ivi.  3,  4,  5,  6,  &c.  Mark  xvi,  15, 
16.  Rev.  xxii.  17. 

Q.  Was  ever  any  man  saved  another  way  than  hy  the  covenant 
of  grace? 

A.  No;  Actsiv.  12.  Gal.  ii.  16. 

Q.  Were  all  the  faithful  under  the  old  testament  saved  hy  this 
covenanti 

A.  Yes ;  for  they  had  it  discovered  and  tendered  to  (hem,  though 
not  so  clearly  as  we  have. 

Q.  -  Was  the  covenant  which  God  made  with  the  Israelites,  when 
he  hrought  them  out  of  Egypt,  a  cavenant  ofivorks,  or  of  grace? 

A.  Though  that  covenant  was  delivered  in  a  legal  form,  and 
intermixed  with  terror,  for  humbling  of  that  people;  yet  it  was  the 
same  covenant  of  grace  in  substance  with  that  proposed  to  us  in 
the  Gospel;  for  they  had  the  same  Mediator  and  Surety  with  us, 
typified  to  them  by  Moses  and  the  sacrifices;  they  had  the  same 
promises  of  remission,  and  of  grace  and  glory,  through  the  blood 
of  the  Messiah,  to  which  they  were  required  to  look  by  faith,  through 
the  types  and  sacrifices,  for  their  justification  and  salvation,  Fsal. 
ii.  12.  Isa.  xlv.  22,  and  xliii.  1,3,  6,  7.  Ezek.  xi.  19,  20,  and 


OF  CHRIST  AS  A  REDEEMER.  69 

xxxvi.  25,  26,  27.  Exod.  xii.  22,  23.  Num.  xxi.  7,  8.  Lev.  i.  4. 
Exod.  xxiv.  7,  8.  Heb.  iv.  2. 

Q.  Ought  we  not  to  praise  the  Lord  with  our  souls,  that  we 
have  a  far  more  spiritual,  plain  and  clear  dispensation  of  the 
covenant  of  grace  than  the  old  testament  believers  had? 

A.  Yes. 

Q,  What  is  the  estate  out  of  which  God  delivers  his  elect  by 
the  covenant  of  grace? 

A,  Out  of  an  estate  of  sin  and  misery. 

Q.  Do  the  elect  lie  in  a  state  of  sin  and  misery  as  well  as  oth- 
ers till  God  is  mercifully  pleased  to  take  them  into  the  bond  of  his 
covenant  ? 

A.  Yes;  for  we  are  told,  that  at  the  time  when  God  looks  upon 
them  with  an  eye  of  pity,  and  enters  into  covenant  with  them,  he 
finds  them  in  a  loathsome  state,  wallowing  in  their  blood  and  pol- 
lution, and  by  nature  children  of  wrath,  even  as  others,  Ezek.  xvi. 
5,6,  8.  Eph.  ii.  1,  2,  3. 

Q.  What  is  the  estate  thai  God  brings  them  into  by  this  cove- 
nant ? 

A.  Into  an  estate  of  salvation. 

Q.    IVhat  estate  is  that? 

A.  It  is  an  estate  of  safety  and  growing  felicity,  wherein  they 
shall  persevere,  till  in  due  time  they  arrive  at  full  and  perfect 
happiness. 

Q.  By  whom  doth  he  bring  them  into  this  state  of  salvation  ? 

A.  By  a  Redeemer. 

Quest.  21.  Who  is  the  Redeemer  of  God's  elect  P 
Jins,  The  only  lledeeraer  of  God's  elect  is  the 
Lord  Jesus  Christ,  who,  being  the  eternal  Son  of 
God,  became  man  ;  and  so  was,  and  continueth  to  be 
God  and  man,  in  two  distinct  naturCsS,  and  one  person 
for  ever. 

Q.   What  do  you  mean  by  a  Redeemer? 

A.  A  ransomer,  or  a  person  that  delivers  others  out  of  captiv- 
ity or  bondage,  as  Christ  doth  elect  sinners. 

Q.  Hoio  doth  it  appear  that  Christ  is  such  a  Redeemer? 

A.  Because  he  is  frequently  so  called  in  scripture,  and  is  said 
to  give  his  life  a  ransom  for  many,  Job  xix.  25.  Isa.  liv.  5.  and  Ix. 
16.  Jer.1.34.  Matt.xx.  28. 

Q.  Are  God'*s  own  elect  in  bondage  by  nature? 

A.  Yes. 

Q.   What  sort  of  bondage  is  it  that  they  are  in  ? 


TO  OF  CHRIST  AS  A  REDEEMER. 

A.  It  is  a  spiritual  bondage;  they  arc  prisoners  in  the  hands 
of  justice,  condemned  to  the  prison  of  hell:  they  are  also  captives 
and  bondmen  to  sin  and  Satan. 

Q.  How  doth  Christ  redeem  his  people  from  their  bondage? 

A.  Partly  by  price  or  purchase,  and  partly  by  power  or  con- 
quest. 

Q.  How  did  Christ  redeem  tkein  out  of  the  hands  of  God^s 
justice  ? 

A.  Not  by  silver  or  gold,  but  by  his  precious  blood,  1  Pet.  i.  18, 
19. 

Q.  How  doth  Christ  redeem  his  elect  from  the  captivity  of  Sa- 
tan and  sin? 

A.  By  his  mighty  power,  conquering  their  enemies,  and  sub- 
duing tlieir  hearts  to  himself,  Eph.  iv.  8.  Col.  ii.  15.  Psal.  ex.  3. 

Q.  Is  not  Christ  the  stronger  man^  that  overcomes  the  strong 
TTUin^  and  spoils  him  of  his  g cods? 

A.  Yes,  Luke  xi.  2"],  22. 

Q.  Is  it  not  Christ  that  recovers  his  people  out  of  the  snare 
<f  the  devilj  who  before  had  taken  and  led  them  captive  at  his 
will? 

A.   Yes,  2  Tim.ii.  26. 

Q .  Hoiv  were  the  elect  redeemed  from  sin  and  hell,  who  died 
hefore  Christ  shed  his  blood  ? 

A.  By  virtue  of  the  compact  between  the  Father  and  tlie  Son 
from  all  eternity;  the  virtue  of  Christ's  blood  did  reach  back  to 
believers  from  the  beginning  of  the  world,  as  well  as  it  doth  ex- 
tend forward  to  believers  to  the  end  of  the  world;  even  as  a  cau- 
tioner by  his  bond  will  deliver  a  man  from  prison,  long  before  he 
actually  pays  the  debt. 

Q.  Could  either  angels  or  men  have  provided  such  a  Redeem- 
er for  usi 

A.  No,  none  could  doit  but  the  infinitely  wise  God;  it  was  his 
own  arm  that  brought  about  this  salvation,  Isa.  lix.  16. 

Q.   What  is  our  Redeemer'' s  name? 

A.  The  LORD  JESUS  CHRIST. 

Q..Why  is  he  calledthe  LORD? 

A.  Because  he  is  JEHOVAH,  i\s  he  is  God.  And  as  Media- 
tor he  hath  by  his  death  acquired  an  universal  Lordship  and  do 
minion  over  fill  things  in  heaven  and  earth.  Matt,  xxviii.  18.  Phil, 
ii.  8,  9,  10. 

Q.   ^^hy  is  he  called  JESUS.? 

A.  Because  he  saves  his  people  from  their  sins,  Matt.  i.  21. — 
The  word  signifies  a  Saviour,  being  the  name  given  him  by  the 
angel  that  foretold  hisbinh. 

Q.  What  is  it  in  sin,  thai  this  glorious  Jesus  saves  his  people 
from? 


OF  THE  NATURES  OF  CHRIST.  71 

A.  He  saves  them  from  the  pollution  and  power  of  their  sins, 
from  the  guilt  and  punishment  of  them,  and  at  last  from  the  very 
in-being  of  sin. 

Q.   IV hy  is  he  called  CHRIST? 

A.  Because  he  is  the  anointed  of  God.  The  Greek  word 
Christ  is  the  same  with  the  Hebrew  word  Messiah,  both  signify- 
ing anointed. 

Q.  Wherefore  gets  he  that  name? 

A.  Because  he  was  consecrated  to  a  threefold  office  as  Media- 
tor, to  wit,  the  office  of  a  prophet,  of  a  priest,  and  of  a  king;  to 
which  offices  men  under  the  law  were  solemnly  set  apart  and 
anointed  with  oil. 

Q.   Was  Christ  anointed  with  oil  to  these  offices? 

A.  No,  but  with  the  Holy  Ghost  above  measure,  whereby  he 
was  set  apart,  authorised,  and  fully  furnished  to  discharge  these 
three  offices  to  the  church,  Psal.  xlv.  7.  John  iii.  34. 

Q.  Is  there  no  other  redeemer  of  souls  besides  the  Lord  Jesus 
Christ? 

A.  No,  he  is  the  only  Redeemer. 

Q.  But,  though  he  he  the  only  Mediator  for  redemption,  may 
there  not  be  other  mediators  for  intercession? 

A.  The  Papists  have  coined  this  distinction,  to  bring  in  an- 
gels and  saints  to  share  of  Christ's  glory,  if  not  in  that  of  redemp- 
tion, yet  in  that  of  intercession.  But  as  he  is  the  only  Redeem- 
er, so  he  is  the  only  Advocate  with  the  Father;  for  his  infinite 
blood  is  necessary  to  be  the  foundation  of  the  one  as  well  as  the 
other. 

Q.    11  hose  Son  is  Christ  ? 

A,  The  Son  of  God. 

Q.  Are  there  not  others  called  sons  of  God  in  scripture j  beside 
Christ? 

A.  Yes;  we  find  angels,  Adam,  and  believers  so  called,  Job 
xxxviii.  7,  Luke  iii.  38.  1  John  iii.  1,  and  that  either  in  respect 
of  their  immediate  creation  by  God,  or  their  adoption  into  his 
family. 

Q.  Horn  then  is  Christ  the  Son  of  God,  as  no  other  is  so? 

A.  Christ  is  the  Son  of  God  by  nature,  and  from  all  eternity, 
and  so  called  the  eternal  Son  of  God. 

Q.   l^hy  would  God  have  no  less  person  to  be  our  Redeemer? 

A.  That  the  glory  of  his  justice  might  be  displayed,  and  our 
redemption  made  effectual.  Infinite  justice  could  not  have  been 
glorified  by  a  finite  ransom ;  therefore  it  is  said.  That  Christ's 
blood  was  shed  to  declare  God's  righteousness,  Rom.  iii.  25, 

Q.  How  many  natures  hath  Christ  ? 

A.  Two;  to  wit,  his  divine  nature  and  his  human  nature. 


72  OF  THE  NATURES  OF  CHRIST. 

Q.  How  many  ijersons  hath  he? 

A.  But  one- 

Q.  Are  these  two  natures  in  Christ  mixed  or  confounded  togeth- 
eri 

A.  No;  they  are  distinct,  without  any  mixture  or  confusion,  as 
some  ancient  heretics  asserted. 

Q.  IVhat  are  the  ancient  heresies  about  ChrisCs  natures  and 
person',  which  are  obviated  in  the  answer? 

A.  There  are  four  heresies  which  were  condemned  by  four 
general  councils.  1 .  Arius  and  his  followers  denied  the  eternity 
of  Christ's  Godhead;  and  therefore  it  is  asserted,  he  is  God,  and 
that  from  all  eternity.  2.  Marcion  and  his  followers  denied  the 
verity  of  Christ's  human  nature,  saying.  He  was  only  man  in  ap- 
pearance: but  the  answer  asserts,  he  became  man,  a  real  man. — 
3.,  Eutyches  and  his  followers  would  have  the  two  natures  mixed 
and  confounded,  so  as  to  make  but  one:  therefore  it  is  asserted, 
that  he  hath  two  distinct  natures.  4.  Nestorius  and  his  follow- 
ers divided  the  two  natures  of  Christ,  so  as  to  make  him  two  per- 
sons: therefore  it  is  asserted,  that  these  two  natures  are  so  united 
as  to  make  but  one  person . 

Q.  Is  Christ  true  God,  co-eternal,  co-essential,  and  co-equal 
with  the  Father? 

A.  Yes;  as  is  evident  from  the  scriptures.  John  x.  30,  Phil.  ii. 
G.  See  tins  fully  proven  before,  in  the  explication  of  the  Glh 
Quest. 

Q.  How  do  you  prove  that  Christ  is  true  man,  as  well  as  true 
God? 

A,  He  hath  the  essential  constituent  parts  of  a  man,  a  true 
body,  and  a  rational  soul:  he  was  hungry;  he  ate,  drank,  slept, 
sweat,  suffered,* bled,  and  died.' 

Q.  Was  he  man  from  all  eternity? 

A.  No,  Heb.ii.  14. 

Q.  When  became  he  man  ? 

A.  In  the  fullness  of  time,  when  the  sceptre  was  departed 
from  Judah,  then  a  body  was  prepared  for  him;  being  conceived 
in  the  womb  of  the  virgin  Mary,  and  born  of  her  in  an  extraordi- 
nary way.  Gal.  iv.  4,  Heb.  x.  6,  Loke  ii.  1,  2,  &lc. 

Q.  How  long  time  was  there  between  Christ'^s  coming  in 
thefiesh,  and  the  first  promise  made  thereof  to  our  first  pa- 
rents ? 

A,  About  four  thousand  years. 

Q.  Why  did  he  delay  the  accomplishing  of  this  promise  so 
long? 

A.  To  convince  fallen  sinners  of  God's  indignation  against 
sin,  and  of  the  wretched  slate  sin  had   plunged  them  into,  and 


OF  THE  NATURES  OF  CHRIST.  73 

that  their  deliverance  coald  never  arise  from  themselves:  and 
also  to  teach  us  to  wait  patiently  for  the  fulfilment  of  others  of 
God's  promises  to  his  church. 

Q.  How  many  years  is  it  since  Christ  came  into  the  icorld? 

A.  We  may  know  that  from  the  present  year  of  God,  which  is 
now  1 832  years :  for  that  is  the  reckoning  of  years  among  chris- 
tians, since  God  became  man. 

Q.  ^hy  was  it  necessary  that  our  Redeemer  shovld  he  true 
man? 

A.  That  he  might  be  our  near  kinsman,  and  have  the  right  of 
redemption  lodged  in  him:  and  that  he  might  be  capable  to  shed 
his  blood  and  suffer  death  in  our  room;  for  without  the  shedding 
of  blood  there  was  no  remission,  Ruth  iv.  3,  4.  Heb.  ix.  22. 

Q.    Why  was  it  necessary  that  our  Redeemer  should  be  God? 

A.  To  support  the  human  nature,  and  keep  it  from  sinking  un- 
der the  wrath  of  God  and  power  of  death;  and  to  give  sufficient 
value  and  efficacy  to  his  blood  and  sufferings,  for  satisfying  jus- 
tice, and  purchasing  life  for  us. 

Q.  Do  these  two  natures  in  Christ  make  two  persons? 

A.  No. 

Q.  How  can  he  be  but  one  person,  seeing  he  is  both  God  and 
man  ? 

A.  By  the  human  nature's  subsisting  in  union  with  the  second 
Person  of  the  glorious  Trinity. 

Q.  Why  was  it  necessary  that  the  second  Person  should  have 
tdJcen  the  human  nature  to  subsist  in  his  own  personality,  so  that 
our  Redeemer  should  be  but  one  person? 

A.  That  his  sufferings,  though  only  in  his  human  nature,  might 
be  reckoned  the  sufferings  of  one  that  was  truly  God,  and  so  be 
of  an  infinite  value  to  redeem  a  lost  world. 

Q.  How  is  this  union  called? 

A.  A  hypostatical  or  personal  union;  but  it  is  such  a  mystery 
as  neither  men  nor  angels  can  comprehend,  1  Tim.  iii.  16.  1  Pet. 
i.  12. 

Q.  How  long  will  this  union  last  ? 

A.  For  ever. 

Q.  Doth  Christ  continue  to  be  God  and  man  still  in  heaven  ? 

A.  Yes. 

Q.  Is  not  the  human  nature  highly  exalted  by  this  hypostatical 
union  ? 

A.  Yes, 

Q.  Have  we  not  ground  to  say  with  wonder,  Lord,  what  is  man, 
that  ihou  art  mindful  of  him.,  in  such  a  manner? 

A.  Yes;  for  it  is  most  amazing  conduct  to  shew  such  respect 
to  fallen  men,  when  fallen  angels  are  past  by. 

G 


74  OF  CHRIST'S  INCARNATION. 

Q.  Is  it  not  a  strong  argument  to  avoid  brutish  lusts  and  sen- 
sual pleasures,  that  these  would  debase  the  human  nature  which 
Christ  hath  so  highly  advanced? 

A.  Yes. 

Q,  Ought  we  not  cheerfully  to  act,  suffer,  and  be  abased  for 
Christ,  that  stooped  so  low  as  to  become  man  for  us  ? 

A.  Yes. 

Quest.  23.  Hoio  did  Christ,  being  the  Son  of  God, 
lecome  man  P 

Ans,  Clirist,  the  Son  of  God,  became  man,  by  la- 
kiug  to  himself  a  true  body  and  a  reasonable  soul ;  be- 
ing conceived  by  the  power  of  the  Holy  Ghost,  in  the 
womb  of  the  Virgin  Mary,  and  born  of  her,  yet  with- 
out sin. 

Q.  Did  Christ  in  assuming  our  nature  take  all  the  necessary 
essential  parts  ofmani 

A.  Yes,  he  took  a  true  body  and  a  reasonable  soul. 

Q.   Why  is  it  called  a  true  body  ? 

A.  To  shew  that  it  was  not  a  phantastical  body,  or  only  the 
shape  and  appearance  of  a  body,  as  some  old  heretics  maintained : 
but  that  he  took  a  real  body  of  flesh  and  blood,  as  we  have,  Luke 
xxiv.  39.  Heb.  ii.  14- 

Q.  Did  ChrisVs  divine  nature  supply  the  place  of  a  soul  to 
kitn  ? 

A.  No; although  some  heretics  tauglit  so.  He  took  a  reason- 
able soul  as  well  as  a  true  body,  Isa.  liii.  10,  Matt.  xxvi.  38. 

Q.  Did  Christ  bring  his  body  or  fesh  from  heaven? 

A.  No;  he  was  the  seed  of  the  woman,  Gen.iii.l5. 

Q.   lias  Chris  fs  birth  like  that  of  other  men  ? 

A.  No;  for  he  was  born  of  a  virgin,  without  any  earthly  father, 
Isa.vii.  14.  Matt.  i.  24,25. 

Q.  How  could  that  be? 

A.  He  was  miraculously  conceived  by  the  power  of  the  Holy 
Ghost,  in  t-lie  womb  of  the  virgin  Mary,  Luke  i.  34,36. 

Q,  Of  what  nation,  tribe  or  family  did  Christ  descend,  as  he 
was  a  man? 

A.  By  his  mother  Mary,  he  came  of  the  nation  of  the  Jews,  of 
the  tribe  of  Judah,  and  of  the  femily  of  David,  Luke  i.  69. 

Q.  If  Christ  had  a  mother,  how  was  Melchizedech  a  type  of 
him,  as  being  recorded  without  father  and  without  mother?  Heb. 
vii.3. 


OF  THE  OFFICES  OF  CHRIST,  7S 

A.  fn  regard  Christ  is  without  any  human  father  as  man,  and 
without  mother  as  God. 

Q.   Why  icas  he  conceived  and  horn  of  a  mrgini 

A.  To  fulfil  scripture  prophecies  concerning  him,  and  to  keep 
him  pure  from  original  sin,  which  is  conveyed  to  all  Adam's  pos- 
terity by  natural  generation. 

Q.  How  could  he  he  free  of  sin,  seeing  he  was  horn  of  a  sinful 
woman  ? 

A,  The  Holy  Ghost  did  miraculously  sanctify  so  much  of  the 
virgin's  substance  as  formed  Christy's  body,  which  therefore  is  cal- 
led that  holy  thing  which  shall  be  born  of  her,  Luke  i.  35. 

Q.  Why  was  it  necessary  that  Christ  should  he  conceived  and 
horn  without  sin  ? 

A.  If  he  had  not  been  without  all  spot  or  blemish,  he  could  not 
have  been  a  sacrifice  for  sin  acceptable  to  God;  neither  could  his 
righteousness  which  was  to  be  imputed  to  all  believers,  have  been 
infinitely  perfect,  as  was  necessary  for  our  redemption,  Lev.  iii.  1, 
6.  Jer.  xxiii.  6.  2  Cor.  v.  21.  Heb.  vii.  26,  27.  Num.  xxviii.  3. 
1  Pet.  i.  19. 

Q.  Doth  not  we  read  that  Christ  was  sent  in  the  likeness  of 
sinful  flesh?     Rom.  viii.  3. 

A,  That  doth  not  import  he  was  really  tainted  with  sin,  but  on- 
ly that  he  had  the  likeness  or  appearance  of  sinful  flesh  in  parta- 
king of  these  infirmities  of  our  nature  which  were  the  consequents 
of  sin,  though  they  were  sinless  in  themselves. 

Q .   What  were  these  sinless  infirmities  ? 

A.  Such  as  weariness,  sleeping,  weeping,  sorrowing,  suffering, 
bleeding, sweating,  and  dying. 

Q.  Did  not  Christ  suffer  for  sin  ? 

A.  Yes,  but  not  for  any  sin  of  his  own;  for  he  was  wounded  for 
our  transgressions^  and  hruisedfor  our  iniquities,  Isa.  liii.  5. 

Q.  Should  we  not  all  desire  to  he  like  our  head,  and,  as  much 
as  possible,  to  he  without  sin? 

A.  Yes,  1  Pet.  ii.  21,  22,  23,  2-4. 

Quest.  S3.  What  offices  doth  Christ  execute  as  our 
Redeemer  P 

Ans,  Christ,  as  our  Redeemer,  executeth  the  offi- 
ces of  a  prophet,  of  a  priest,  and  of  a  king,  both  in 
lii«  estate  of  humiliation  and  exaltation. 

Q.  Are  not  these  three  offices  called  Chrisfs  mediatory  offi- 
ces? 
A.  Yes^  or  tliey  are  three  branches  of  Christ's  mediatory  of- 


re  OF  THE  OFFICES  OF  CHRIST. 

fice,  in  each  of  which  Christ  doth  perform  what  he  undertook, 
by  mediating,  and  acting,  either  for  God  with  us,  or  for  us  with 
God. 

Q.   Why  is  Christ'' s  mediatory  office  threefold? 

A.  To  answer  his  people's  threefold  misery,  ignorance,  guilt 
and  bondage.  For,  as  a  prophet,  he  cures  our  ignorance  by  l)is 
divine  teaching;  as  a  priest,  he  atones  for  our  guilt  by  liis  sacrifi- 
ces; as  a  king,  he  rescues  us  trom  bondage  by  his  power,  and  set- 
tles us  under  a  good  government. 

Q.   Tlhat  mean  you  by  Christ'^s  executing  of  his  offices? 

A.  His  doing  or  performing  these  things  which  properly  belong 
to  such  an  office  or  charL^e. 

Q.  Did  Christ  take  upon  him  these  offi.ces  without  a  call? 

A.  No;  he  was  lawfully  called  to  every  one  of  them  by  the 
Father,  who  hath  put  all  power  and  judgment  in  his  hand:  and 
therefore  he  is  called,  the  LORD'S  Christ,  Matt,  xxviii.  18.  Luke 
ii.  26.  Johnv.  27. 

Q.  How  doth  it  appear  from  scripture^  that  Christ  is  called 
and  appointed  by  the  Father  to  his  threefold  office,  of  prophet, 
priest,  and  king? 

A.  h  appears  from  the  three  following  plain  texts,  Acts  iii.  22. 
Heb.  V.  6.  Psal.  ii.  6. 

Q.  Was  ever  any  man  honoured  icith  all  the  three  offices  of 
prophet,  priest,  and  king,  but  the  man  Christ? 

A.  No;  for  though  Melchizedeck  was  a  king  and  a  priest,  yet 
he  was  not  a  prophet;  David  was  a  king  and  a  prophet,  yet  he  was 
riOt  a  priest:  Samuel  was  a  priest  and  a  prophet,  yet  he  was  not 
king.  Which  shews  us  how  far  .short  the  types  and  shadows  came 
of  the  substance. 

Q.  Do  not  all  the  promises  of  the  new  covenant  flow  from 
Chrises  several  offices  as  their  proper  fountain? 

A.  Yes;  the  promises  of  instruction,  illumination  and  conduct, 
flow  from  his  prophetical  office;  the  promises  of  pardon,  peace  and 
healing,  from  his  priestly  office;  and  the  promises  of  deliverance, 
protection,  grace  and  glory,  flow  fVom  his  kingly  office. 

Q.  Do  not  these  three  offices  of  Christ  render  him  a  most  suit- 
able help  and  complete  remedy  for  all  the  grievances  and  neces- 
sities of  his  people?  A.  Yes. 

Q.  Can  a  man  close  with  Christ  in  one  of  these  offices,  and  not 
in  another? 

^.  No;  they  are  but  hypocrites  who  would  divide  his  offices, 
and  receive  him  partially;  for  whoever  would  reap  benefit  by  one 
office,  must  receive  Christ  in  all. 

Q.  In  which  of  Chrisfs  estates  doth  he  execute  his  three  offi- 
ces? 


b^  CHRlSrS  PROPHETICAL  OFFICE.  77 

A.  In  both  of  his  estates,  to  wit,  of  humiliation  and  exalta- 
tion. 

Q.  TV  hat  do  you  mean  by  these  two  estates  of  Christi 

A.  By  his  estate  o^  humiliation,  I  understand  that  low  and  af- 
flicted condition  Christ  was  in  here  upon  earth;  and  by  his  estate 
of  exaltation,  that  raised,  high  and  glorious  condition  he  is  in 
now  in  heaven. 

Q.  How  did  Christ  execute  all  his  three  offices  in  his  estate  of 
humiliation  ? 

A.  1st.  He  executed  his  office  as  a  prophet,  by  his  personal 
ministry  upon  earth,  and  sending  out  his  disciples  to  instruct  the 
world  in  the  way  of  salvation.  2dly.  He  executed  his  priestly 
office,  by  offering  up  himself  a  sacrifice  on  the  cross,  and  praying 
for  his  people.  3dly.  He  executed  his  kingly  office,  in  promul- 
gating and  explaining  laws  to  the  world,  purging  the  temple  and 
riding  in  triumph  to  Jerusalem. 

Q.  How  doth  Christ  execute  these  three  offices  now  in  his  estate 
of  exaltation  ? 

A.  1st.  He  executes  that  of  a  prophet,  by  furnishing  and  send- 
ing forth  his  ministers  to  teach  the  world.  2dly.  That  of  a 
priest,  by  making  intercession  for  his  people.  3dly.  That  of  a 
king,  by  proclaiming  his  laws,  subduing  his  enemies,  and  govern- 
ing his  church, 

Q.  Did  Christ  execute  none  of  these  offices  before  either  his 
state  of  humiliation  or  exaltation  ? 

A.  Christ  being  installed  in  all  these  three  offices  by  virtue  of 
the  covenant  of  redemption,  he  entered  upon  the  execution  of  them 
immediately  after  the  fall,  and  did  execute  them  so  far  as  his  work 
did  not  necessarily  require  his  incarnation. 

Quest.  2i.  How  doth  Christ  execute  the  office  of  a 
prophet  P 

Ans,  Christ  executeth  the  office  of  a  prophet,  in  re- 
vealing to  us,  by  his  word  and  Spirit,  the  will  of  God 
for  our  salvation. 

Q.   What  do  you  mean  by  a  prophet  or  Ms  office? 

A.  One  whose  employment  it  is,  either  to  foretel  things  to 
come,  or  to  teach  sinners  the  will  of  God,  and  expound  his  word 
to  them. 

Q.  Is  Christ  a  prophet  in  all  these  respects? 

A.  Yes. 

Q.  What  do  we  read  of  his  prophesying^  or  foretelling  things 
to  come^ 


78  OF  CHRIST'S  PROPHETICAL  OFFICE. 

A,  He  foretold  Judas  his  betraying  him,  Peter's  denying  him, 
all  the  disciples  their  forsaking  liim,the  manner  of  his  death  and 
sufferings,  his  rising  on  the  third  dsy,  the  destruction  of  the  city 
and  temple  of  Jerusalem,  tlie  persecution  of  iiis  disciples,  the  cal- 
ling of  the  Gentiles,  &.C.  Matt.  xxvi.  23,  31,  34,  and  xx.  18,  19. 
Luke  xix.  44.   Matt.  xxiv.  2.  John  xvi.  2.  Matt.  xxi.  43. 

Q.  By  what  other  icaijs  did  Christ  execute  his  prophetical  of- 
fice? 

A.  He  did  it  by  his  personal  ministry,  and  teaching  sinners  the 
will  of  God,  while  he  was  on  earthy  and  by  sending  forth  his  apos- 
tles and  their  successors  to  teach  them;  and  by  illuminating  the 
minds  of  Gospel  hearers  by  his  Spirit,  to  understand  and  relish 
divine  truths. 

Q.  What  was  th^  need  of  such  an  extraordinary  prophet  as 
Jesus  Christ  to  teach  us  the  will  of  God? 

A.  Because  of  the  gross  darkness  and  blindness  which  came 
upon  us  by  the  fall ;  and  because  none  but  he,  that  was  in  the  bo- 
som of  the  Father  from  eternity,  was  capable  to  make  known  to 
\js  the  jjidden  mysteries  of  the  Gospel,  John  i.  18.  Acts  xxvi. 
18. 

Q.  Did  Christ  execute  hisprcphetical  office  under  the  Old  Tes- 
tament, as  ivell  as  the  JSew  ? 

A.  Yes,  for  he  existed  before  he  became  man,  and  taught  his 
church  of  old. 

Q.  How  doth  that  appear? 

A.  By  the  holy  scripture,  which  tells  us,  that  Christ  was  in  the 
Old  Testament  prophets  by  his  Spirit;  that  he  preached  in  the 
days  of  Noah,  to  these  who  are  now  in  prison;  that  lie  spake  with 
Moses  and  tlie  Israelites  in  the  wilderness,  and  was  tempted  by 
them  there.  See  1  Pet.  i.  11,  and  iii.  19.  Acts  vii.  38,  39.  1  Cor. 
X.  9. 

Q.   Wherein  doth  Ch'isi  excel  all  other  prophets? 

A.  In  regard  Christ  authorizes  them  all,  and  teacheth  the  heart 
as  well  as  the  ear.  No  prophet  ever  taught  wath  such  authority, 
power,  wisdom,  diligence,  faithfulness,  zeal  and  compassion,  as 
Christ  did;  nor  ever  confirmed  his  doctrine  with  such  miracles 
and  holiness  of  life  as  Christ  did  his,  Matt.  xxvi.  16,  22,  34,  46. 
Luke  iv.  22.  Matt.  vii.  28,  29.  John  vii.  4G.  Luke  xxiv.  32,  45. 
John  XV.  24,  and  viii.  46. 

Q.  By  what  means  doth  Christ  reveal  to  us  the  will  of  God? 

A.  He  doth  it  outwardly  by  his  word,  and  inwardly  by  his 
Spirit. 

Q,  Why  are  the  scriptures  called  the  word  of  Christ  ?  Col. 
iii.  16. 

A,  TJiough  they  be  also  the  word  of  the  Father  and  of  the  Ho- 


OF  CHRIST'S  PROPHETICAL  OFFICE.  7^ 

ly  Ghost,  yet  they  are  Christ's  word  in  a  peculiar  manner,  because 
by  them  he  speaks  as  Mediator  in  the  name  of  God,  and  executes 
his  prophetical  office  for  teaching  the  church. 

Q.  Is  it  only  hy  the  word  read  that  Christ  teacheth  his  church  ? 

A.  He  teacheth  also  by  preaching  and  hearing  of  the  word ;  and 
therefore  he  hath  appointed  pastors  for  opening  up  the  scriptures, 
and  teaching  his  church  thereby  to  the  end  of  the  world,  Matt, 
xxviii.  19.  20.  Neh.  viii.  8.  Rom.  x.  14,  15,  16,  17.  Prov.  viii. 
34.  ' 

Q.  Is  the  word  sufficient  to  teach  us  the  will  of  God  without 
the  Spirit? 

A,  jNo;  for  though  the  scriptures  are  in  themselves  a  sufficient 
rule  to  direct,  yet  such  is  the  darkness  of  our  minds,  that  we 
cannot  savingly  discern  and  receive  divine  truths  without  the 
Spirit's  illumination,  1  Cor.  ii.  14. 

Q.  How  is  it  that  the  Spirit  teacheth  us  the  will  of  God? 

A.  He  teacheth  us  in  and  by  his  word,  giving  inward  light, 
writing  his  laws  in  our  hearts,  and  setting  home  spiritual  truths 
upon  the  conscience. 

Q.  What  are  these  special  lessons  tchich  our  great  prophet 
teacheth  sinners  hy  his  Spirit? 

A.  Such  as  these;  the  great  evil  in  sin,  the'woful  corruption  of 
our  natures,  the  dreadful  wrath  we  deserve,  our  insufficiency  to 
save  ourselves,  the  fulness  of  saving  power  that  is  in  Christ,  the 
excellency  of  the  new  covenant,  and  surety-righteousness,  the 
necessity  of  the  Spirit's  work  in  the  soul,  and  of  faith  and  holi- 
ness. 

Q.  Is  not  the  Spirit  sufficient  to  teach  us  these  things  without 
the  word? 

A.  x\o  doubt  he  could  have  taught  us  by  the  Spirit  alone,  with- 
out the  word,  if  he  had  so  pleased;  but  he  haih  instituted  the 
word  as  the  means  he  will  make  use  of  in  teaching  his  church, 
Isa.  viii.  20,  Rom.  xv.  4. 

Q.  What  case  are  these  in,  who  have  not  the  scripture  to  re- 
'deal  the  will  of  God  to  them? 

A.  They  mast  be  in  a  perishing  condition,  Prov.  xxix.  18. 

Q,  Cannot  the  light  of  reason,  or  the  sun,  moon,  and  stars, 
make  known  the  will  of  God  to  us? 

A.  No;  for  though  they  may  teach  us  some  general  things  con- 
cerning God,  yet  they  cannot  shew  us  the  way  of  salvation  through 
Jesus  Christ. 

Q.  Who  are  these  that  are  taught  the  will  of  God  hy  his  word 
and  Spirit? 

A.  All  true  believers  are  so  taught. 

Q.  Do  not  others  know  the  will  of  God  besides  them? 


80  OF  CHRIST'S  PRIESTLY  OFFICE. 

A,  Though  natural  men  may  have  much  literal  knowledge,  and 
some  common  illuminations;  yet  none  but  believers  attain  to  the 
saving  knowledge  of  God's  will. 

Q.  How  may  we  know  if  our  knowledge  of  GodPs  will  be  sa- 
ving? 

A.  We  may  conclude  it  is  so,  if  it  tend  to  humble  us,  and  ex- 
alt Christ;  if  it  warm  our  hearts,  transform  our  souls,  and  reform 
our  lives;  and  if  we  study  to  live  up  to  our  light  in  all  respects, 
Phil.  iii.  8,  9.  John  xiii.  17.  2Cor.  iii.  18. 

Q.  What  shall  become  of  those  who  are  ignorant  of  God  and 
his  will,  and  slight  the  means  of  knowledge  which  God  hath  ap- 
pointed? 

A.  He  that  made  them  will  not  have  mercy  on  them:  but  will 
come  with  flaming  fire,  to  take  vengeance  on  them  that  know  not 
God,  and  obey  not  the  Gospel,  Isa.  xxvii.  11.   1  Thess.  i.  8. 

Q.   What  shall  ignorant  persons  do  for  knowledge? 

A.  They  must  read  and  hear  the  word,  and  go  to  Christ  the 
great  prophet  and  teacher  of  his  church,  and  cry.  Lord  open  thou 
mine  eyes,  that  I  may  behold  wondrous  things  out  of  thy  law, 
Psalm  cxix.  18. 

Quest.  25.  How  doth  Christ  execute  the  o£ice  of 
a  FriestP 

Ans.  Christ  executeth  the  office  of  a  priest,  in  his 
once  offering  up  of  himself  a  sacrifice  to  satisfy  divine 
justice,  and  reconcile  us  to  Grod  ;  and  in  making  con- 
tinual intercession  for  us. 

Q.  What  are  the  two  parts  of  Christ'' s  priestly  office  in  the  an- 
swer ? 

A.  They  are  his  offering  sacrifice,  and  making  intercession 
for  us. 

Q.    What  do  you  mean  by  a  sacrifice? 

A,  In  the  scripture  sense,  it  is  a  living  creature  slain,  and  of- 
fered to  God,  to  make  atonement  for  sin. 

Q.    What  is  it  to  make  atonement  for  sin? 

A.  It  is  to  satisfy  God's  justice  for  sin,  and  pacify  his  wrath. 

Q.  What  teas  the  sacrifice  ivhich  Christ  our  priest  offered  up 
to  God  for  us? 

A.  It  was  himself. 

Q.  What  mean  you  by  himself?  Wa^  it  his  body  or  his  soul, 
that  he  offered  ? 

A.  He  offered  up  both  his  body  and  soul  for  us,  according  to 
Heb,  X.  10.  Isa.liii.  10. 


OF  CHRIST'S  PRIESTLY  OFFICE.  81 

Q.  What  is  meant  by  his  offering  up  himself  a  sacrifice  for 
us? 

A.  His  presenting  his  death  and  sufferings  to  God  for  his  ac- 
ceptance, as  an  equivalent  for  the  sins  of  an  elect  world. 

Q.  How  often  did  Christ  offer  up  himself  for  us? 

A.  Once,  and  no  more;  though  yet  the  Papists  most  absurdly 
pretend  to  offer  him  up  frequently  in  their  unbloody  sacrifice 
of  the  mass,  and  so  set  every  mass-priest  upon  a  level  with 
Christ. 

Q.   Why  may  not  Christ  he  offered  oftener  than  once? 

A.  Because  his  once  offering  up  of  himself  did  sufficiently  sat- 
isfy justice:  and  none  else  can  offer  up  Christ  but  himself;  nor 
can  he  be  offered  without  new  suffering,  which  is  inconsistent 
with  his  exalted  state.     See  Heb.  ix.  25,  26,  28. 

Q.  For  what  ends  did  Christ  offer  up  himself  as  a  sacrifice? 

A.  We  are  told  in  the  answer,  that  he  did  it,  to  satisfy  divine 
justice  for  our  sins,  and  to  reconcile  us  unto  God. 

Q.  Could  neither  angels  nor  men  offer  a  sacrifice  suffcient  to 
satisfy  the  justice  of  God  for  our  sins? 

A.  No. 

Q.   Why  so? 

A.  Because  no  satisfaction  of  theirs  could  be  of  infinite 
value. 

Q.  Was  divine  justice  fully  satisfied  by  Christ''s  saciifice? 

A.  Yes. 

Q.  Hoiv  doth  that  appear? 

A,  By  the  infinite  dignity  of  the  person  that  offered  it;  by  the 
Father's  voice  from  heaven,  declaring  he  was  well  pleased  in 
him;  by  Christ  himself  saying  on  tJie  cross,  It  is  finished;  and  by 
the  glorious  marks  of  respect  God  put  upon  him  after  his  suffer- 
ings, in  raising  him  from  the  dead,  in  receiving  him  up  to  heav- 
en, and  setting  him  down  on  his  right  hand. 

Q.  But  iL'hy  might  not  God  have  pardoned  our  sins  without 
any  such  sacrifice! 

A.  Because  he  behoved  to  see  his  just  threatening  in  the  cov- 
enant of  works  fulfilled  in  the  punishing  of  sin;  and  the  glory  of 
his  justice  displayed,  as  well  as  thatofhis  mercy. 

Q.  What  is  the  happy  consequent  to  us  of  Christ''s  satisfying 
divine  justice  ? 

A.  Our  reconciliation  to  God. 

Q.    Vlhat  is  it  to  be  reconciled  to  God? 

A.  Jt  is  to  make  God  and  men  friends,  who  were  enemies 
before. 

Q.  How  is  this  reconciliation  brought  about? 

A.  By  Christ's  shedding  his  blood  as  a  price  to  purchase  our 


82  OF  CHRIST'S  PRIESTLY  OFFICE. 

peace  and  friendship  with  God,  of  which  we  are  to  share  upon 
our  receiving  Christ  by  faith 

Q.  JVhat  are  the  hcncjils  which  Christ  purchased  by  his  sacri- 
Jicefor  his  people  ? 

A.  All  needful  blessings,  whether  temporal,  spiritual,  or  eter- 
nal; so  that  faith,  repentance,  conversion,  justification,  holiness, 
with  all  the  graces  of  the  Spirit,  daily  bread,  communion  with 
God,  and  eternal  life,  are  all  the  purchase  of  Christ  to  his  peo- 
ple. 

^.   Whence  had  the  sacrifice  of  Christ  so  much  efficacy? 

A.  From  the  divine  nature,  to  which  his  soul  and  body  were 
closely  united  J  and  hence  his  blood  is  called  the  hlood  of  God, 
Acts  XX.  38. 

Q.  How  could  the  sufferings  of  one  man  satisfy  for  the  sins 
of  others? 

A.  By  his  having  the  sins  of  these  others  laid  upon  him,  and 
imputed  to  him. 

Q.  How  could  the  sins  and  crimes  of  men  be  imputed  to 
Christ,  an  innocent person.who  had  no  hand  in  them? 

A.  15y  Christ's  becoming  surety  for  sinners,  substituting  him- 
self in  their  place,  and  voluntarily  taking  their  guilt  upon  him. 

Q.    What  view  doth  this  sacrifice  give  us  of  sin  ? 

A.  It  shews  us  the  malignity  and  heinous  nature  of  sin,  that 
no  loss  could  expiate  or  wipe  it  away  than  the  blood  of  Christ's 
sacrifice  upon  the  cross. 

Q.  Doth  Christ'^s  sacrifice  so  completely  soilsfyjusticefor  sin, 
as  to  exclude  ail  further  satisfaction  from  us? 

A.  Yes;  and  hence  all  Popish  satisfaction  for  sin,  by  penances, 
pilgrimages,  prayers,  alms,  deeds,  and  purgatory,  are  vain  and 
presumptuous. 

Q.  Why  then  are  good  worJcs,  prayers,  confessions,  tears,  af- 
fictions,  and  sufferings,  requii^ed  of,  and  appointed  to,  believe7'S 
here  below  f 

A.  Not  to  satisfy  or  atone  for  their  sins,  but  to  glorify  God 
and  promote  their  sanctification  and  meetness  for  a  better  world. 

Q.  For  whom  did  Christ  offer  up  his  sacrifice? 

A.  For  the  elect,  and  these  who  believe  on  him.  Isa.  liii. 
11.  Matt,  xxvi.  28.  John  x.  15,  16,  and  xvii.  9,  19,  20.  Acts 
XX.  -28. 

Q.  Do  ivc  not  read  also  of  Chris  fs  dying  for  all,  of  his  rccon- 
ciling  the  world  to  God,  and  of  his  being  a  propitiation  for  the 
sins  of  the  whole  world?  1  Cor.  v.  16,  19.   1  John  ii.  2. 

A.  Yes;  but  these  texts  are  to  be  understood  only  of  the  elect 
world:  it  being  absurd  to  say,  that  Christ  did  shed  his  blood  for 
those,  for  whom  he  would  not    pray;    that  he    satisfied  jus- 


OF  CHRIST'S  INTERCESSION.  83 

tice  for  great  numbers,  who  were  actually  in   hell  before  he  suf- 
fered. 

Q.  How  could  Christ^s  sacrifice  satisfy  for  the  Old  Testd- 
ment  saints,  who  died  before  it  was  offered? 
A.  See  the  answer  before,  page  69. 

OF  Christ's  intercession. 

Q.  What  is  the  second  part  of  Chris  fs  priestly  office? 

A,  His  making  continual  intercession  for  us. 

Q.  Doth  this  office  properly  belong  to  Christ'' s  priesthood? 

A.  Yes;  for  under  the  law  the  priest  made  intercession  for  the 
people,  and  for  that  end  carried  the  blood  of  the  sacrifices 
into  the  most  holy  place,  and  sprinkled  the   mercy   seat  with 

Q.  What  is  the  need  of  ChrisVs  intercession^ 

A,  Because  there  are  many  to  accuse  us,  and  plead  against 

us;  and  of  ourselves   we   are   vile  and  unworthy  of  access   to 

God. 

Q.  How  is  it  that  Christ  makes  intercession  for  us? 

^.  When  he  was  on  earth,  he  did  it  by  humble  prayers  and 
supplications  to  God;  but  now  in  heaven  he  doth  it  by  his  glori- 
ous appearing  as  a  public  person  in  our  name,  and  presenting 
before  the  throne  of  glory  his  all  sufficient  merits,  willing  his 
Father  to  accept  of  his  blood  in  behalf  of  the  elect,  that  all  and 
everyone  of  them  may  in  due  time  enjoy  the  benefits  of  his 
purchase,  John  xvii.  11,  17,  24.  Heb.  ix.  12,  24,  and  xii. 
24. 

Q.  Is  this  the  way  that  the  blood  of  Christ  is  said  to  speaJc? 

A.  Yes. 
^  Q.  Is  it  upon  the  account  of  Chrisfs  intercession  that  our  du- 
ties and  services  are  noic  accepted  of  God? 

A.  Yes,  John  xiv.  13. 

Q.  Is  not  the  Holy  Ghost  said  to  make  intercession  for  us? 

Rom.  viii.  26.  How  is  that  consistent  icith  Christ^s  office? 

A.  It  is  Christ's  office  to  intercede  without  us,  by  presenting 
his  blood  and  sufferings  for  us;  it  is  the  Spirit's  work  to  intercede 
within  us,  by  exciting  our  desires,  and  suggesting  arguments  in 
prayer  to  God. 

Q.  Did  not  Christ  finish  his  priestly  work  when  he  was  upon 
the  cross? 

A.  Yes,  with  respect  to  his  satisfaction,  but  not  his  interces- 
sion; the  one  \yas  then  perfected,  the  other  still  continues. 

Q.  2s  not  his  satisfaction  the  foundation  of  his  intercesssion? 
A'  Yes. 


84  OF  CHRIST'S  INTERCESSION. 

Q.  How  long  will  Christ'' s  intercession  continued 

A.  For  ever,  Psal.  ex.  4.  lleb.  vii.  25.  ,    .        /. 

Q.  Vi'ill  there  he  any  need  for  the  intercession  of  Christ  after 
the  last  day,  when  all  the  thct  will  he  gathered  home? 

A.  Yes,  in  order  to  preserve  ihein  for  ever  in  the  possession  ot 
that  happiness  to  which  ihey  are  come. 

Q    ])oth  Christ  intercede  only  for  actualhelieters? 

A,  No;  he  intercedes  for  all  the  elect,  both  those  who  have  be- 
lieved, and  those  who  are  yet  to  believe,  John  xvu.  20. 

Q.    What  are  the  respective  hlessings  which  he  pleads  for  to 

them?  .  P  ... 

A  To  the  unconverted,  he  pleads  for  converting  grace,  laitn, 
repentance,  &c.  To  them  who  believe,  for  more  grace  and  ho- 
liness, for  renewed  pardons,  preservation  from  the  evil  ot  the 
world,  perseverance  in  grace,  unity  among  themselves,  and  ac- 
complishment of  all  the  promises  and  good  things  purchased  to 
them  both  here  and  hereafter.  i    i     . 

Q  When  Christ  pleads  for  his  people,  that  they  may  be  kept 
from  the  evil  in  the  world,  (John  xvii.)  doth  he  mean,  to  keep  them 
from  all  aMctlon?  ,   .  "^^  t 

Q.  Are  not  sanctified  afflictions  a  part  of  chrisfs  purchase  to 

them?  ,         ,    , 

A,  Yes;  and,  in  that  respect,  they  are  not  evil  to  them,  but 

Q.   What  evil  is  it  then  that  Christ  speahs  of? 

A.  The  evil  of  sin,  and  the  evil  of  wrath. 

Q.  Is  Christ's  intercession  still  prevalent  and  successful? 

A.  Yes;  for  him  the  Father  heareth  always,  John  xi.  42. 

Q.    What  are  the  grounds  of  Christ's  prevalency  ? 

A.  The  dignity  of  his  person  and  of  his  sacrifice,  and  because 
he  pleads  for  nothing  but  what  is  agreeable  to  the  divine  will,  and 
for  those  whom  the  Father  loves  as  well  as  he. 

Q.  Doth  not  Christ  infinitely  excel  all  other  advocates  in  the 

iDorld  • 

A.  Yes;  for  there  is  none  so  skilful,  so  prevalent,  so  diligent, 

so  cheap,  or  so  ready  as  he  is.  ,        .     r     -j. 

Q.  May  we  employ  any  other  mediator  or  advocate  beside 

Christ  f 

A.  No;  for  the  scripture  tells  us,  "  There  is  but  one  Mediator 
between  God  and  men,  the  man  Christ  Jesus,"  I  Tim.  n.  5.— 
Christ  is  the  sole  Mediator  of  intercession,  as  well  as  of  redemp 

Q.  WJiy  cannot  saints  or  angels  he  our  mediators  with  God? 
A.  Because  they  have  no  merit  to  plead  upon,  neither  do  they 
know  us,  nor  our  cases  and  wants,  Isa.  Ixiii.  16. 


OF  CHRIST'S  KINGLY  OFFICE.  85 

Q.  Wherein  doth  the  priesthood  of  Christ  excel  that  of  the  Le- 
vitical  priests? 

A.  AW  these  were  but  types  and  shadows  of  Christ,  he  is  the 
substance:  these  offered  many  sacrifices,  and  the  blood  of  beasts 
which  could  not  satisfy  justice  for  sin;  but  Christ  offered  only 
one  sacrifice,  even  his  own  blood,  which  gave  full  satisfaction:  in 
the  Lcvitical  priesthood,  there  was  still  a  difference  between  the 
priest,  the  sacrifice,  and  the  altar;  but  Christ  is  all  the  three  in  one. 

Q.  Hoic  is  it  that  Christ  is  all  three,  the  priest,  the  sacrifice 
and  the  altar?  ' 

A.  Christ  in  his  own  person  was  the  priest  which  made  the 
offeririg  that  atoned  for  sin ;  his  human  nature  was  the  sacrifice, 
and  his  divine  nature  was  the  altar. 

Q.  Was  not  the  cross  the  altar  on  which  the  sacrifice  was  of- 
fered? ^ 

A.  The  cross  may  be  called  so  improperly,  or  in  a  large  sense 
as  being  the  material  part  to  which  the  sacrifice  was  affixed:  but 
It  was  by  no  means  the  altar  which  sanctified  the  gift,  and  made 
It  acceptable  for  the  great  ends  it  was  offered  for:  this  only  was 
Christ's  Godhead.  ^ 

Q.  How  is  Christ  said  to  he  a  priest  after  the  order  of  Mel- 
chisedeck,  rather  than  after  the  order  of  Aaron'i 

A.  Because  though  both  of  them  typified  Christ,  yet  Melchise- 
deck  was  a  more  exact  and  lively  type  and  representation  of  Christ 
as  a  priest,  than  Aaron  was;  seeing  he  is  set  forth  as  superior  to 
Abraham,  and  was  a  king  as  well  as  a  priest,  having  neither  pre- 
decessors nor  successors  in  his  office,  and  his  genealogy  and  de- 
scent wholly  concealed;  thereby  prefiguring  Christ's  eternal  gen- 
eration and  duration. 

^   Q.  What  shall  ive  do  to  secure  an  interest  in  the  sacrifice  and 
intercession  of  this  glorious  high  priest? 

A,  1.  Let  us  seek  to  be  duly  affected  with  our  misery  while 
without  it,  as  being  every  moment  exposed  to  the  stroke  of  un- 
satisfied justice.  2.  Let  us  be  persuaded  that  no  sacrifice  will 
satisfy,  no  blood  will  protect,  but  that  which  Christ  hath  offered. 
3.  Let  us  renounce  all  confidence  in  our  own  righteousness  and 
duties.  4.  We  must  heartily  approve  of  the  glorious  device  of 
saving  penitents  by  the  merits  and  intercession  of  our  High  Priest. 

5.  We  must  receive  this  bleeding  High  Priest  into  faith's  arms,  as 
one  freely  offered  to  us,  and  entirely  trust  him  with  our  salvation, 

6.  Accept  of  him  as  a  priest  upon  his  throne^  and  give  up  our- 
selves unto  his  government. 

Quest.  26.  Eow  doth  Christ  execute  the  office  of 
a  king  P 

H 


86 


OF  CHRIST'S  KIiNGLY  OFFICE. 


Ans.  Christ  executeth  the  office  of  a  king,  in  sob- 
(laing  us  to  himself,  in  ruling  and  defending  us,  and 
in  restraining  and  conquering  all  his  and  our  enemies. 

Q.   WJiat  sort  of  a  Idngdom  is  it  which  Christ  hath? 
A.  Besides  his  essential  kingdom,  which  he  hath  as  God  equal 
with  the  Father   over  all  the  world;  he  hath  also  a  Mediatorial 
kingdom  given  him  as  Immanuel,  in  which  he  acts  as  the  Father's 
viceroy,  Fsal.  ii.  6.  Acts  ii.  36. 

Q.   What  is  Chrisfs  mediatorial  Idngdovi ? 
4*  It  is  the  great  dominion  and  power  which  is  given  to  him  as 
Mediator,  and  this  is  two-fold :   1.  Christ's  spiritual  kingdom  in 
and   over  the   church,     2.  His   providential  kingdom  over   all 
things  for  the  good  of  the  church. 

Q.  What  do  ij'm  mean  hy  Chrisfs  spiritual  Mngdom  ? 
A.  Both  his  kingdom  of  grace  and  his  kingdom  of  glory ;  or,  m 
other  words,  the  church  militant  on  earth,  and  the  church  trium- 
phant in  heaven;  which  are  not  two  ditferent  kingdoms,  but  two 
provinces  of  one  and  the  same  kingdom;  they  both  being  but  one 
body  united  together  under  one  head,  in  and  over  which  Christ 
doth  reign  and  rule  both  in  a  gracious  and  glorious  manner.  | 

Q.  What  do  youmean  hy  Chrisfs  providential  kingdom? 
A.  The  administration  of  the  kingdom  of  providence,  or  the 
power  which  is  given  to  Christ  over  all  things,  whether  in  heav- 
en, earth,  or  hell,  to  be  managed  for  the  good  of  the  church;  by 
which  he  is  made  the  King  of  kings,  and  King  of  nations,  as  well 
as  the  King  of  saints,  Matt,  xxviii.  18.  Fph.  i.  22.  Prov.  viii.  15, 
16.   Rev.  XV.  3,4,  and  xix.  15, 16. 

Q.  Cher  whom  doth  Christ  exercise  his  kingly  power? 
A.  Both  over  his  own  people,  and  over  his  enemies. 
Q.  Doth  he  govern  them  both  alike? 

A.  No ;  for  he  puts  forth  and  executes  different  acts  of  his  power 
concerning  them. 

Q.  What  are  these  different  acts? 

A.  With  respect  to  his  people,  he  subdues  them  to  himself,  he 
rules  them,  and  defends  them;  with  respect  to  his  enemies,  he 
restrains  them,  and  conquers  them. 

q.  In  what  estate  doth  the  King  ofZionJlnd  his  own  people 
and  subjects  at  first? 

A.  In  a  state  of  enmity  and  rebellion  to  him. 

Q.  Do  they  submit  to  him  of  their  own  accordi 

A.  No;  he  must  subdue  them  to  himself. 

Q.   What  is  it  to  subdue  them  ? 

A.  It  is  to  conquer  their  wills,  and  to  make  them,  who  were 


OF  CHRIST'S  KINGLY  OFFICE.  87 

children  of  disobedience,  willing  and  obedient  in  the  day  of  his 
power . 

Q.  How  shall  we  Jmow  if  a  day  of  Christ  s  power  hath  passed 
upon  us,  to  make  us  his  willing  people? 

A.  It  is  a  good  sign  if  our  love  to  sin  be  changed  into  a  hatred 
of  it,  and  if  we  sincerely  desire  to  do  the  things  that  please  God, 
and  that  not  only  in  duties  which  are  outward  and  public,  but  iu 
these  which  are  inward  and  secret. 

Q.  Doth  Christ  leave  his  church  and  people  to  their  own  care 
and  conduct,  after  he  hath  subdued  them  ? 

A.  No;  but,  like  a  good  king,  brings  them  under  a  good  gov- 
ernment, and  continues  to  rule  them  in  a  gracious  manner. 

Q.  How  is  it  that  Christ  doihrule  his  subjects? 

A.  1.  He  rules  them  outwardly,  by  giving  them  good  laws, 
with  promises  and  threatenings  annexed  thereto,  and  appointing 
church  officers  and  discipline  for  applying  the  same.  2.  He 
rules  them  inwardly  by  his  Spirit,  writing  his  laws  in  their  hearts, 
and  disposing  them  to  yield  obedience  to  what  he  requires  of 
them:  thus  he  sets  up  his  throne  in  the  hearts  of  his  subjects,  and 
makes  all  the  faculties  of  their  souls  to  submit  unto  him. 

Q,  What  further  doth  Zion'^s  King  for  his  subjects  besides 
ruling  them? 

A.  He  defends  them  also. 

Q.  From  what  doth  he  defend  themi 

A.  From  whatever  may  hurt  their  souls;  and  so  far  as  it  is  for 
his  glory,  he  defend?  their  bodies  from  enemies  also. 

Q.  How  doth  Christ  defend  his  people? 

A'  He  sets  a  hedge  about  them,  he  hides  them  under  his  wings, 
he  intercedes  for  them;  he  gives  strength  to  his  people;  he  up- 
holds them  in  the  state  of  grace;  he  restrains  and  conquers  their 
enemies. 

Q.  Have  Christ  and  his  subjects  always  the  same  enemies? 

A.  Yes. 

Q.  Hou)  comes  that? 

A.  Because  of  the  near  relation  between  them;  he  being  the 
Head,  and  they  the  members:  so,  whatever  injures  tiie  one,  the 
other  feels  it. 

Q.  Who  are  the  enemies  of  Christ  and  his  people? 

A.  Sin,  Satan,  wicked  men,  and  death,  which  is  called  the 
last  enemy. 

Q.  How  doth  Christ  restrain  his  and  his  people'' s  enemies? 

A.  By  setting  bounds  to  their  rage,  disappointing  or  overruling 
their  evil  designs,  and  making  their  wrath  to  praise  him,  Rev.  ii. 
10.  Psal.lxxvi.  10. 

Qa  Will  Christ  suffer  these  enemies  to  prevail  at  last? 


88  OF  CHRIST'S  HUMILIATION. 

A.  No;  for  he  will  at  length  conquer  them  all. 

Q.    When  doth  he  conquer  them  ? 

A.  Me  did  it  partly  at  his  death  and  ascension,  when  he  tri- 
umphed over  them,  and  led  captivity  captive;  for  then  he  divested 
them  of  that  legal  power  ihey  held  over  the  elect,  as  executioners 
of  divine  justice.  He  ruins  many  of  them  by  particular  judg- 
ments within  time;  and  he  will  bring  final  destruction  upon  them 
all  at  his  second  coming . 

Q.  Is  there  not  a  great  difference  heticixt  ChrisCs  subduing  of 
his  people,  and  his  conquering  of  his  enemies? 

A.  Ves;  for  he  makes  the  one  sweetly  bow  to  his  golden  scep- 
tre; the  other  he  breaks  with  his  rod  of  iron. 

Q.  Are  not  devils  and  ivicked  men  subject  to  Christ,  as  well  as 
his  people? 

A-  Yes;  but  the  one  are  subject  to  him  by  constraint  and 
against  their  will,  and  the  other  are  subject  by  free  choice  and  con- 
sent. 

Q.  Have  we  not  many  things  to  engage  us  to  become  Chrisfs 
willing  subjects? 

A.  Yes:  for  he  it  is  that  hath  best  right  to  us,  and  there  is  none 
so  good  a  master;  his  yoke  is  easy,  and  his  rewards  are  glorious. 

Q.  Can  any  trust  to  Christ  as  their  priest,  who  do  not  submit 
to  him  as  their  king? 

A.  No;  for  they  who  will  not  be  governed  by  his  laws,  cannot 
expect  to  be  saved  by  his  blood. 

Q.  Will  not  Christ  look  on  them  as  his  enemies,  who  refuse  to 
sidvnit  to  his  government? 

A.  Yes. 

Q.   What  irill  the  King  say  to  them  at  last? 

A.  Those  mine  enemies,  which  would  not  that  I  should  reign 
over  them,  bring  hither,  and  slay  th.em  before  me,  Luke  xix. 
27. 

Quest.  S7.  Wherein  did  ChrisVs  humiliation  con- 
sist P 

Ans.  Christ's  humiliation  consisted  in  his  bcinj; 
born,  and  that  in  a  low  condition,  made  under  thef 
law,  undergoing  the  miseries  of  this  life,  tiie  wrath 
of  God,  and  the  cursed  death  of  the  cross  ;  in  being 
buried,  and  continuing  under  the  power  of  death  for 
a  time. 

Q.   What  do  you  mean  by  ChrisVs  h-umiliaiion? 


OF  CHRfSTS  HUMILIATION.  39 

A.  His  coming  from  a  high  condition  to  a  low  one. 

Q.   What  ivas  the  necessity  of  his  doing  so  ? 

A.  That  he,  as  our  surety  and  cautioner,  might  suffer  the  pun- 
ishment due  unto  us. 

Q.  What  are  the  several  steps  of  Christ'' s  humiliation  m€n- 
tioned  in  the  ansiver? 

A.  They  are  chiefly  three,  namely,  with  respect  to,  1.  His  birth. 
2.  His  life.  3.  His  death, 

Q,  Hoic  did  Christ  humble  himself  in  his  birth? 

A.  1.  In  that  such  a  glorious  person  should  be  willing  to  reside 
in  flesh,  and  be  born  of  a  woman.  2.  In  his  being  born  in  such  a 
low  condition  as  he  submitted  to. 

Q,  Was  it  not  a  low  step  of  humiliation  in  CJirist  to  he  incar- 
natc,  or  to  become  man  ? 

A.  Yes;  this  was  a  much  lower  step  for  the  eternal  Son  of  God, 
than  for  the  sun  in  the  heavens  to  become  a  clod  of  dust,  or  an 
angel  a  worm. 

JVhat  was  the  low  condition  that  Christ  submitted  to  he  born  in  ? 

A.  He  was  born  of  a  mean  woman,  in  a  mean  city,  and  that  in 
the  stable  of  an  inn,  having  the  beasts'  manger  for  his  cradle. 

Q.  How  did  Christ  humble  himself  in  this  lifel 

A.  There  are  three  things  relative  thereto,  mentioned  in  the 
answer;  1.  His  being  made  under  the  law;  2.  His  undergoing  the 
miseries  of  this  life;  and,  3.  Suffering  the  wrath  of  God. 

Q.  What  is  meant  by  Chrisfs  being  made  under  the  law?  Gal. 
iv.  4. 

A .  That  according  to  his  engagement  as  our  surety,  he  subject- 
ed himself  to  the  law  both  ceremonial  and  moral,  and  did  exactly 
fulfil  and  obey  the  same. 

Q.  How  did  Christ  subjeci  himself  to  the  ceremonial  law? 

A.  Ill  submitting  to  circumcision,  making  the  offerings,  and 
attending  the  ordinances  therein  required;  and,  in  order  to  fulfil 
it  at  once,  he  offered  himself  a  sacrifice  upon  the  cross. 

Q.  How  did  Christ  subject  himself  to  the  moral  law? 

A.  He  did  it  as  our  surety,  fulfilling  the  preceptive  part  of  it 
by  the  perfect  obedience  of  his  holy  life,  and  satisfying  the  mina- 
tory part,  by  bearing  the  curse  and  penalties  of  the  law,  which  we 
incurred  by  breaking  it, 

Q.  Was  it  not  a  piece  of  amazing  humiliation  for  the  eternal 
Laicgiver  to  he  thus  subjected  to  his  own  laic  ? 

A.  Yes. 

Q.  What  is  meant  by  the  jmseries  of  this  life  which  Christ 
did  undergo  for  us? 

A.  These  are  manifold,  and  do  include,  1.  The  common  sin- 
iess  infirmities  of  the  human  nature  which  Christ  took  upon  him; 

H  2 


90  OF  CHRIST'S  HUMILIATION. 

as  liunger,  thirst,  weariness,  pain,  sleeping,  weeping,  and  the  like. 

2.  The  assnuhs  and  temptations  of  the  devil  which  he  endured. 

3.  Outward  poverty  and  want.  4.  The  contradictions,  reproaches 
»and  persecutions  ofa  wicked  world. 

'Q.   Why  did  he  take  all  these  miseries  vpon  him  ? 

A.  That  he  might  bear  what  we  deserved,  and  be  the  more 
rsyrnpafhising  with  us  in  our  troubles. 

Q.   Why  became  he  so  poor,  that  ivas  Lord  of  all? 

A,  That  through  his  poverty  we  might  be  made  rich,  and  to 
leach  us  contentment  in  a  low  condition. 

Q.  Did  Christ  undergo  no  more  trouble  in  this  tcorld,  than 
-what  he  endured  from  devils  and  wicked  men? 

A.  Yes,  he  underwent  the  wrath  of  God  also,  as  in  the  an- 
.;swer. 

Q,   What  is  meant  by  that? 

A.  That  Christ  became  the  butt  ofGod's  wrath  and  anger  for 
our  sins,  and  felt  the  direful  effects  of  it  in  his  soul  as  well  as  his 
3)ody. 

Q.  Was  God  really  angry  tvitli  Christ,  u^ho  teas  perfectly  in- 
^locent,  and  his  dearly  beloved  Son  ? 

A.  Christ  in  himself  considered  was  always  the  Father's  de- 
jight;  but  as  he  became  our  Surely,  and  look  on  him  our  sins  the 
object  of  God's  indignation,  and  which  had  a  burden  of  wrath  ne- 
cessarily annexed  thereunto,  he  behoved  to  feel  the  sense  and 
pressure  of  that  insupportable  load  in  a  very  extraordinary  man- 
ner. 

Q.  Hoio  did  his  feeling  of  it  appear? 

A.  By  expressing  his  soul-trouble  and  non-plussing  strait  at  the 
distant  prospect  of  it:  by  the  shrinking  of  his  human  natui'i^  at 
tasting  of  the  bitter  cup,  and  praying  it  might  pass  from  hiih  if 
possible;  by  his  wrestling  in  an  agony,  and  sweating  great  drops 
of  blood  that  fell  to  the  ground  about  him;  by  his  crying  out  of 
his  soul's  being  exceeding  sorrowful  even  unto  death,  and  com- 
plaining of  God's  forsaking  of  him ;  John  xii.  27.  Matt.  xxvi.  38, 
39.  Lukexxii.  44.  Matt,  xxvii.  46. 

Q.  Is  it  not  upon  this  account  also,  that  Christ  is  said  to  he 
made  a  curse  for  us,  and  a  Man  ofSorrojvs? 

A.  Yes. 

Q.  Could  any  mere  creature  have  borne  the  load  of  the  Al- 
mighty\s  wrath? 

A.  No;  and  Christ's  human  nature  could  not  have  borne  it,  had 
it  not  been  united  to,  and  supported  by  his  Godhead. 

Q.  Was  it  not  possible  this  bitter  cup  could  pass  from  our 
surety  Christ! 

A.  No:  for  the  justice  of  God  could  not  be  otherwise  satisfied. 


\ 


OF  CHRIST'S  HUMILIATION.  91 

Q,  Was  not  Christ  heard  in  that  prayer  he  made  concerning 
us? 

A .  Yes ;  for  we  are  told ,  He  loas  heard  in  that  he  feared, 
Heb.  V.  7. 

Q.  How  was  he  heard  ^  ivhen  the  cup  did  not  pass  from  him  ? 

A.  In  the  extraordinary  supplies  granted  to  his  human  nature 
for  enabling  him  to  drink  it. 

Q.  Wasnt  necessary  that  Christ  should  suffer  death  after  all 
his  other  sufferings  ? 

A,  Yes;lhat  he  might  fully  answer  Ihe  threatening  of  the  first 
covenant,  satisfy  justice,  and  confirm  the  truth  by  his  resurrec- 
tion. 

Q.  Was  our  Lord  greatly  humbled  in  his  deathi 

A,  Yes. 

Q.  In  what  respects? 

A.  In  respect  of  the  previous  circumstances  of  his  death,  the 
kind  and  manner  of  it,  and  the  things  following  upon  it. 

Q.  How  was  he  humbled  in  the  previous  circumstances  of  his 
death? 

A.  1.  In  being  betrayed  by  his  own  disciple  Judas.  2.  In  be- 
ing sold  for  a  small  price.  3.  In  being  taken  and  bound  like  a 
thief.  4.  In  being  forsaken  by  all  his  disciples.  5.  In  being  de- 
nied by  Peter  in  his  own  hearing.  6.  In  being  accused  by  the 
Jews  of  crimes  he  was  wholly  innocent  of.  7.  In  being  bufi^etted, 
spit  on,  cruelly  mocked,  arrayed  and  crowned  with  thorns,  by  the 
soldiers  and  Herod.  8.  In  being  scourged  and  condemned  by 
Pilate  as  a  notorious  criminal.  9.  In  being  put  to  carry  his  own 
cross  to  the  place  of  execution. 

Q.  How  was  Christ  humbled  in  ihe  kind  and  manner  of  his 
death ? 

A.  In  being  crucified,  or  put  to  suffer  the  death  of  the  cross, 
which  was  a  cursed,  painful,  lingering,  and  shameful  death. 

Q.    What  manner  ofdcath^  was  the  death  of  the  crossi 

A.  A  death  used  among  the  Romans  for  the  greatest  of  male- 
factors, in  which  the  man  was  so  racked  that  they  might  tell  his 
bones,  his  feet  being  nailed  to  the  lower  part  of  a  tree,  and  his 
hands  to  a  cross  tree  above,  where  he  hung  alive  for  several  hours; 
the  wounds  still  widening  by  his  own  weight,  and  the  blood  gush- 
ed out,  till  he  died  in  extreme  pain. 

Q.  Why  is  it  called  a  cursed  death? 

A.  Because  God  had  said,  Deut.  xxi.  Cursed  is  every  one  thai 
hangeth  on  a  tree:  that  is,  he  is  exposed  to  the  highest  disgrace 
and  reproach  that  can  be  done  to  a  man,  which  proclaims  him  as 
much  under  the  curse  of  God  as  any  external  punishment  can  do 
it. 


92  OF  C[lRlSrS  HUMILIATION. 

Q.   W/iy  is  it  called  a  shameful  death  ? 

A.  Because  liie  person  suilering  it  was  exposed  naked,  and 
accounted  one  of  the  vilest  criminals;  and  our  blessed  Lord  was 
placed  between  two  of  them,  as  if  he  had  been  the  greatest  of  the 
three. 

Q,  What  love  was  thisj  that  made  him  to  endure  the  cross,  and 
despise  the  shame? 

A.  Love  tliat  cannot  he  comprehended,  for  it  pa iscth  knoivl- 
cdge,  Eph.  iii.  18,  ID. 

Q.  What  was  the  most  afflicting  and  humbling  ingredient  of 
all  in  ChrisCs  death? 

A.  His  being  deserted  and  forsaken  of  God  at  the  time  of  it; 
as  appears  by  that  amazing  outcry  on  the  cross,  Eli,  Eli,  lama 
sahacthani. 

Q.   Whij  teas  Christ  thus  forsaken? 

A.  To  testify  God's  displeasure  against  sin,  and  to  bear  the 
punishment  of  desertion  which  was  due  to  us  for  ever. 

Q.  In  that  dark  hour  of  Chrises  death,  did  nothing  fall  out  to 
give  testimony  to  Christ? 

A.  Yes;  the  sun  was  eclipsed,  the  earth  quaked,  the  rocks  rent, 
together  with  the  vail  of  the  temple,  and  many  graves  were  open- 
ed; so  that  the  Centiirian  with  his  guard,  that  attended  Christ, 
were  forced  to  own,  that  truly  he  was  the  Son  of  God,  Matt,  xxvii. 
51,  52,  53,  54. 

Q.  Doth  not  the  death  of  Christ  afford  the  strongest  arguments 
to  cause  us  to  hate  and  forsake  sin? 

A.  Yes;  for  in  it  we  see  the  infinite  mercy  of  God  towards  us 
in  providing  such  a  Surety  for  us;  we  see  God's  indignation 
against  sin,  as  the  most  cursed  evil  in  the  world,  and  the  dreadful 
storm  of  wrath  which  he  will  bring  upon  the  workers  of  iniqui- 
iy, 

Q.    Jihat  hwnhling  things  follov^ed  upon  ChrisCs  death? 

A.  There  are  two  things  mentioned  in  the  answer:  1.  He 
was  buried.  2.  He  continued  under  the  power  of  death  for  a 
time. 

Q.  TVas  it  apiece  of  great  humiliation  for  Christ  to  he  laid  in 
the  grave  ? 

A.  Yes,  certainly;  for  it  is  humbling  to  any  man  to  be  sent 
there,  where  he  must  call  the  worms  his  brethren  and  sisters;  but 
much  more  was  it  so  for  him,  who  hath  the  keys  of  hell  and  death, 
to  be  himself  locked  up  in  the  grave. 

Q.  Was  not  Chrisfs  burial  attended  with  several  humbling 
circumstances? 

A.  Yes. 

Q.  What  icerc  they? 


OF  CHRIST'S  HUMILIATION.  93 

A.  1.  It  was  done  in  great  haste,  with  few  attending  it.  2. 
These  few  were  not  his  relations,  but  strangers.  3.  His  body  was 
not  carried  from  his  own  house,  nor  from  any  house,  but  from  the 
ignominious  cross.  4.  It  was  not  laid  in  his  own,  but  in  another 
man's  sepulchre. 

Q.  What  is  meant  by  Christ''s  continuing  under  the  power  of 
death? 

A.  His  remaining  in  the  state  of  the  dead,  and  being  death's 
prisoner  for  a  time. 

Q.   What  gives  death  apoxocr  over  any  man? 

A.  Sin. 

Q.  HoiD  could  death  have  any  power  over  Christ,  who  had  no 
sin? 

A.  Though  he  had  no  sin  of  his  own,  yet  he  was  made  sin  for 
US;  and  so  death  seized  him  as  his  prisoner  in  our  stead. 

Q.  How  then  should  death  have  any  more  power  over  believ- 
ers? 

A.  Death  cannot  seize  them  as  prisoners  for  punishment,  but  ig 
only  continued  as  a  mean  to  purge  away  the  remainder  of  sin 
perfectly  from  them. 

Q.  Was  it  not  a  great  humiliation  for  him,  icho  is  the  Lord  of 
life,  to  be  laid  under  the  power  of  death  for  a  time? 

A.  Yes. 

Q.  How  long  was  the  time  he  was  in  this  state? 

A.  To  the  third  day  after  his  death, 

Q.  What  type  have  we  in  scripture  of  his  continuing  so  long, 
in  the  grave? 

A.  Jonah,  his  being  three  days  in  the  whale's  belly,  Matt.  xii. 
40. 

Q.   why  did  Christ  continue  so  long? 

A.  To  shew  that  he  was  really  dead. 

Q.   IV  hy  could  not  death  hold  him  under  its  power  any  longer? 

A.  Bec;iuse  he  had  given  full  satisfaction  to  divine  justice  for 
his  people's  sins,  and  could  not  see  any  corruption  in  the  grave. 

Q.   Why  could  he  not  see  corruption? 

A.  Because  he  was  the  Holy  One  of  God,  and  free  of  all  sin. 

Q.    Whither  did  Chrisfs  soul  go  after  his  death  ? 

A.  We  read  in  the  Gospels,  that  he  resigned  it  into  his  Fath- 
er's hands,  and  that  it  went  to  paradise,  the  seat  of  the  blessed. 

Q.   Do  we  not  read  in  the  Creed,  that  he  descended  into  hell? 

A.  Yes;  but  the  meaning  is  not  that  he  descended  locally  into 
hell,  the  place  of  the  damned;  but,  the  same  word  in  the  original 
signifying  both  hell  and  the  grave,  it  may  be  understood  either  of 
bis  body's  lying  in  the  grave,  or  of  his  suffering  the  pains  of  hell 
in  his  soul. 


94  OF  CHRISrS  EXALTATION. 

Quest.  28.  Wherein  consisteth  Christ s  exaltationP 
Jins.  Christ's  exaltation  consists  in  his  rising  again 
from  the  dead  on  the  third  day,  in  ascending  up  into 
heaven,  in  sitting  at  the  right  hand  of  God  the  Fath- 
er, and  in  coming  to  judge  the  world  at  the  last  day. 

Q.  what  may  we  learn  from  Clirist'^s  exaltation  following  his 
humiliation  ? 

A.  That  we  should  patiently  bear  an  afflicted  state  here,  in  hope 
ofihe  glory  that  is  to  Ibllovv. 

Q.  In  respect  of  ichat  nature  was  Christ  exalted? 

A.  Seeing  Christ  as  to  liis  divine  nature  cannot  be  exalted  real- 
ly, but  declaratively  only;  it  behoved  to  be  with  respect  to  his 
human  nature  that  he  was  really  and  properly  exalted. 

Q.  What  are  the  steps  or  degrees  of  Chrises  exaltation  men- 
tioned in  the  answer? 

A.  They  are  four;  J .  His  resurrection .  2,  Ascension.  3.  Sil- 
ting at  God's  right  hand,  4.  Judging  the  world. 

Q.  When  did  Christ  rise  from  the  dead? 

A.  On  the  third  day. 

Q.  What  day  of  the  week  did  that  fall  upon? 

A.  The  first  day  of  the  week,  which,  ever  since,  is  called.  The 
Lord''s  day. 

Q.  By  ichose  power  did  Christ  rise? 

A.  By  his  own  power,  and  by  the  power  of  his  Father,  John  ii. 
19.  Rom.  vi.  4. 

Q.  Imchai  manner  did  he  rise? 

A.  In  a  triumphant  manner,  with  a  great  earthquake,  the  angels 
attending,  and  the  keepers  trembling  for  fear,  and  becoming  as 
dead  men,  Matt,  xxviii.  2,  3,  4. 

Q.  How  do  we  knoic  the  truth  of  Christ' s  resurrection  ? 

A.  By  the  testimony  of  tlie  apostles,  who  .''aw  him  very  often 
after  it,  and  heard  his  excellent  instructions  about  their  future 
conduct,  and,  for  their  greater  satisfiction,  were  allowed  to  han- 
dle his  body,  and  to  eat  and  drink  with  him  in  a  familiar  manner. 

Q.  Did  none  see  him  after  his  resurrection  besides  the  apostles  ? 

A.  Yes,  many  others,  both  men  and  women;  and  the  apostle 
Paul  writing  to  the  Corinthians,  1  Cor.  xv.  6.  says,  He  was  seen 
of  about  five  hundred  brethren  at  once,  of  whom  the  most  part 
were  then  alive. 

Q.  But  how  can  we  he  sure  that  the  apostles''  testimony  teas 
true  ? 

A.  Because  they  were  men  of  great  sincerity,  and  could  pro- 
pose no  worldly  advantage  by  declaring  their  IMaster's  resurrec- 


OF  CHRIST'S  ASCENSION.  95 

lion,  but  the  greatest  persecution  from  the  Jews.  And,  if  it  had 
not  been  certain,  ihey  had  not  chosen  Jerusalem  as  the  first  place 
for  publishing  it,  and  that  within  a  few  days  after  he  was  crucifi- 
ed there;  and  yet  there  they  began,  and  many  thousands  embra- 
ced their  doctrine.  Nay,  God  from  heaven  confirmed  their  testi- 
mony, by  enduing  them  with  the  gift  of  tongues,  and  a  power  of 
working  all  kinds  of  miracles. 

Q.  What  was  the  tiecessity  of  Christ'^s  rising  again? 

A.  To  declare  that  he  was  the  Son  of  God,  and  that  justice  was 
fully  satisfied  for  our  sins,  and  to  assure  all  believers  of  their  re- 
surrection from  the  dead  also. 

Q.  Did  Christ  rise  with  the  v^ry  same  body  that  was  crucified? 

A,  Yes, 

Q,  How  doth  that  appear? 

A,  By  the  print  of  the  nails  and  spear  in  his  hands,  feet,  and 
side,  which  he  shewed  to  his  disciples  after  he  rose. 

Q.  Did  ever  any  man  rise  from  the  dead  hut  Christ! 

A.  Yes;  such  as  Lazarus,  Jairus'  son,  and  several  others. 

Q.  What  is  the  difference  hetwixt  their  resurrection  and 
Chrisfs? 

A.  They  rose  but  as  private  persons,  by  the  power  of  God :  but 
Christ  rose  by  his  own  power,  and  that  as  a  public  person,  the 
great  head  and  representative  of  the  church,  for  his  people's  jus- 
tification, and  to  assure  them  of  the  truth  of  all  his  promi- 
ses. 

Q.  How  long  did  Christ  stay  with  his  disciples  after  his  res- 
vrrection  ? 

A.  Forty  days. 

Q.  For  wliat  end? 

A.  That  he  might  convince  them  he  was  truly  risen^  and  also 
instruct  them  of  the  nature  of  his  kingdom  and  church,  and  give 
them  directions  about  the  government  thereof. 

OF  Christ's  ascension. 

Q.  What  is  the  second  step  of  Christ'' s  exaltation  f 

A.  His  ascending  up  into  heaven. 

Q.  From  what  place  did  he  ascend? 

A.  From  the  Mount  of  Olives. 

Q.  In  what  manner  ? 

A.  Visibly  and  triumphantly,  with  a  cloud  receiving  him,  and 
angels  attending;  leading  captivity  captive,  and  dispensing  gifts, 
Acts  i.  9,  10.  Psal.  Ixviii.  17,  18. 

Q.  How  was  he  employed  at  parting  from  his  disciples? 

A.  He  was  blessing  them  with  uplifted  hands,  Luke  xxiv.  50, 
61. 


96  OF  CHRIST  AT  GOD'S  RIGPIT  HAND. 

Q.  For  what  end  did  Chnst  ascend  into  heaven  ? 

A.  That  he  might  take  possession  of  the  kingdom,  both  in  his 
own  name,  and  in  the  name  of  all  his  people;  and  as  a  forerunner 
he  might  prepare  mansions  for  them,  and  as  an  advocate  he  mi^ht 
plead  their  cause  effectually. 

Q.  Where  is  Christ  now  bodily  present  ? 

A.  In  heaven. 

Q.  How  long  icill  he  continue  there? 

A.  Until  his  second  coming. 

Q.  A?'e  we  not  to  look  for  his  bodily  presence  on  earth  till  that 
time  ? 

A.  No;  for  him  the  heavens  must  receive,  until  the  restitution 
of  all  things,  Acts  iii.  21. 

Q.  Is  not  this  a  good  argument  against  iransubstantiation,  or 
Christ'*s  bodily  presence  in  the  sacrament? 

A.  Yes. 

Q.  Doth  not  Christ  promise  Ids  presence  to  his  people  upon 
earth  ? 

A,  Yes;  but  that  is  meant  of  his  spiritual,  not  his  bodily  pres- 
ence. 

Q.   Jf^hat  do  you  mean  by  ChrisCs  spiritual  presence  ? 

A.  His  coming  to  his  people  by  the  influences  of  his  spirit,  for 
quickening  and  comforting  their  souls. 

Q.  Did  ever  any  ascend  bodily  to  heaven  but  Christ? 

A.  Yes,  Enoch  and  Elijah  did  so  also. 

Q.  What  was  the  difference  between  their  ascension  and 
Christ's? 

A.  They  were  taken  up,  but  Christ  went  up  by  his  own  power; 
they  as  private  persons  without  witnesses,  but  Christ  as  a  public 
person  before  many  witnesses. 

Q.  What  are  the  great  lessons  which  Christ'^s  ascension  should 
teach  us? 

A.  To  be  heavenly-minded,  to  set  our  affections  upon  things 
above  where  Christ  is,  and  to  desire  to  be  with  him,  Colossiana 
iii.  1.  Phil.  i.  23. 

Q,  What  comfort  may  believers  draw  from  Christ^s  ascension  ? 

A.  They  may  conclude  that  mansions  will  be  ready,  and  that 
they  will  follow  their  Head:  they  may  promise  themselves  wel- 
come, and  kind  usage,  seeing  he  who  hath  got  all  power  in  heav- 
en, is  nearly  related  to  them,  and  hath  all  the  compassions  of  both 
God  and  man  in  him. 

OF  Christ's  sitting  at  god's  right  hand. 

Q.  What  was  the  third  step  of  ChrisVs  exaltation? 


OF  CHRIST'S  JUDOf^a  THE  WORLD.  97 

.4.  His  sitting  at  the  right-hand  of  God  the  Father,  Eph.  i.  20. 
1  Pet.iii.  22. 

Q.  Hath  God  a  right  and  left  hand  as  we  Jiane  ? 

A.  No,  for  God  is  a  spirit,  and  hath  no  bodily  parls:  only  his 
right-hand  is  spoken  of,  in  condescension  to  our  weak  capacities. 
•     Q.    What  is  meant  hy  Christ'' s  sitting  at  God's  right  hand  ? 

A.  That  he  is  advanced  to  the  highest  place  of  honour,  power, 
and  dignity  in  heaven,  having  all  things  subjected  to  him,  1  Pet. 
iii.  22. 

Q.  How  long  will  Christ  sit  at  the  Father'' s  right  hand? 

A.   Until  he  make  all  his  enemies  his  footstool,  Ps.  ex.  1. 

Q.    If  hat  is  the  last  enemy  which  he  hath  to  destroy? 

A.  Death. 

Q.   W  hen  will  that  enemy  he  finally  destroyed  ? 

A.  At  the  general  resurrection;  then  it  is  that  mortality  sliall 
be  swallowed  up  oflife^  2  Cor.  v.  4. 

Q.  How  is  it  that  we  read  of  Christ  sometimes  as  sitting,  and 
at  other  times  as  standing  at  God'^s  right-hand?  Acts,  vii.  66. 

A.  His  sitting  is  mentioned  to  denote  his  perpetual  possession 
of  the  kingdom;  his  standing,  to  represent  his  readiness  for  the 
Mediatory  work,  and  particularly  to  help,  plead  for,  and  receive 
afflicted,  and  dying  saints,  such  as  Stephen  was,  who  saw  him  in 
that  posture.  Acts  vii.  5Q. 

Q.  What  may  we  learn  from  Chrisfs  sitting  at  the  right-hand 
of  God? 

A.  That  it  must  go  well  with  the  church,  seeing  her  friend  and 
agent  is  so  high  in  favour,  and  ruleth  overall  things;  and  that  all 
the  members  of  the  body  must  be  exalted^  seeing  the  Head  is 
raised  so  high. 

OF  Christ's  judging  the  world. 

Q.   What  is  the  fourth  step  of  Christ''s  exaltation? 

A.  His  coming  to  judge  the  world  at  the  last  day. 

Q.  Is  not  this  called  Christ^s  second  coming? 

A.  Yes;  Heb.ix.  28. 

Q.   Why  is  it  called  so  ? 

A.  Because  we  read  of  two  famous  comings  of  Christ  to  the 
world,  and  this  is  one  of  them. 

Q.   What  is  the  other? 

A.  His  coming  in  the  flesh. 

Q.  Is  7iot  the  difference  hetioeen  these  two  comings  of  Christ 
very  great  ? 

A.  Yes;  for  the  first  was  in  a  state  of  deep  humiliation,  but  the 
second  will  be  in  a  state  of  glorious  exaltation. 

I 


SS  OF  CHRIST'S  JUDGING  THE  WORLD. 

Q.  Do  wc  read  of  any  other  comings  of  Christ  in  scripturel 
A.  Yes;  we  read  of  his  coming  by  his  Spirit  in  his  ordinances; 
and  of  his  coming  in  the  dispensations  of  his  providence,  to  de- 
stroy Antichrist,  and  deliver  his  church  from  enemies.  John,  xvi. 
18.  2Thess.  ii.  8, 

Q.  For  what  end  will  Christ  come  the  second  time? 
A.  To  judge  the  world. 
Q.    What  is  understood  hy  the  w-orld? 

A.  All  mankind,  quick  and  dead,  small  and  great,  righteous, 
and  wicked,  and  likewise  the  fallen  angels. 

Q.  What  is  meant  by  ChrisCs  judging  of  the  quick  and  the 
deady  in  2  Tim.  iv.  1.  and  other  places? 

A.  That  Christ  at  the  end  of  the  world  shall  descend  from  hea- 
ven, to  judge  all  that  will  be  then  living  on  the  earth,  and  all  the 
dead  then  in  their  graves. 

Q.  How  is  it  evident  that  there  will  be  such  a  judgment-day? 
A.   1 .  Conscience  in  every  man  declares  for  it,  by  creating  re- 
morse and  fears   upon  the  doing  of  evil;  and  on  the  other  hand 
satisfaction  and  hope  upon  the  doing  of  good.     2.  The  justice  of 
God  requires  it,  that  the  wicked  may  be  duly  punished,  and  the 
godly  rewarded ;  which  is  not  done  in  this  life.    3.  The  holy  scrip- 
tures do  often  assure  us  of  it,  that  we  must  all  appear  before  the 
judgment-seat  of  Christ,  John  v.  28,  29.  Actsxvii.  SI.  2  Cor.  v. 
10.   1  Thess.  iv.  16,  17. 
Q.   ^^'ho  is  to  be  the  judge  in  that  day? 
A.  Jesus  Christ. 

Q.  Is  not  God  the  judge  of  all?  Heb.  xii.  23. 
A.  Yes,  and  Christ  is  that  God  equally  with  the  Father  and 
Holy  Ghost:  but  God  hath  ordained  the  man  Christ  to  be  the  vis- 
ible judge  of  the  world,  Acts  xvii.  31. 

Q.   Why  is  Christ  ordained  for  that  end? 
A.  That  he  might  be  rewarded  for  his  obedience  and  suffer- 
ings, and  every  eye  might  see  the  judge :  and  that  man  being  thus 
judged  by  his  peers,  the  equity  of  God's  proceedings  might  the 
more  appear. 

Q.  When  will  Christ  come  to  judge  the  world? 
A.  At  the  last  day. 
Q.  Why  is  it  called  the  last  day  ? 

A.  Because  it  will  be  the  concluding  period  of  the  world,  when 
God  will  put  an  end  to  its  days  by  the  dissolution  of  all  things; 
for  then  "  the  heavens  shall  pass  away  with  a  great  noise,  and  the 
elements  shall  melt  with  fervent  heat,  the  earth  also,  and  the  works 
therein  shall  be  burnt  up."  2  Pet.  iii.  10. 

Q.  Doth  any  manknow  the  particular  time  of  ChrisV  scorning? 
A.  No,  though  yet  we  may  discern  its  approach  to  be  near  by 


OF  CHRIST'S  JUDGING  THE  WORLD.  99 

signs  and  forerunners.  The  apostles  declare  the  gospel-times 
which  we  enjoy  to  be  the  last  times,  and  that  the  ends  of  the 
world  are  come  upon  us,  1  Pet.  i.  20.  1  John  ii.  18.  1  Cor.  x. 
11. 

Q.  Are  there  not  still  some  great  events  to  he  expected  in  the 
world  before  the  last  day  come  ? 

A.  Yes,  such  as  the  conversion  of  the  Jews,  the  downfall  of 
Antichrist  and  Mahomet,  and  the  great  enlargement  and  purity 
of  the  church. 

Q.   Why  hath  God  hept  the  particular  time  hid  from  us? 

A.  To  prevent  carnal  security,  and  to  keep  us  preparing  and 
watching  for  it  every  day;  still  ready  to  say,  Eisen  so  come.  Lord 
Jesus;  make  haste,  O  my  Beloved. 

Q.   What  loill  he  the  manner  of  Christ'' s  coming  at  the  last  day  ? 

A.  1.  It  will  be  surprising  and  unexpected ;  and  therefore  it  is 
compared  to  the  coming  of  a  thief  in  the  night.  2.  It  will  be  with 
power  and  great  glory:  for  the  heavens  shall  rend,  and  fire  issue 
before  him;  and  he,  attended  with  a  multitude  of  glorious  angels 
and  saints,  shall  descend  with  a  great  shout,  with  the  voice  of  the 
arch-angel,  and  the  trumpet  of  God,  which  will  raise  the  dead; 
and  thus  shall  he  ascend  his  great  white  throne,  and  have  all  the 
world  gathered  before  him,  2  Thess.  v.  2.  Matt.  xxv.  31.  Psalm 
1.3.  Judel4.  2  Thess.  i.  7.  8.   1  Thess.  iv.  16.  Rev.  xx.  11. 

Q.  IVhy  do  the  scriptures  insist  so  much  upon  ChrisVs  coming 
to  judgment  ? 

A.  To  assure  the  world  of  it,  to  excite  us  to  duty,  to  deter  men 
fro.n  sinning,  and  to  comfort  the  godly  under  distress,  2  Pet.  lii. 
10,  11,  14.  2  Thess.  i.  6,  7. 

Q.  What  is  the  great  necessity  of  a  day  of  judgment?- 

A.  To  make  a  solemn  manifestation  of  the  glory  of  God's  attri- 
butes and  perfections;  as  of  his  omniscience,  in  discovering  the 
secrets  of  men's  hearts  and  lives;  of  his  mercy  in  saving  the  elect, 
and  of  his  justice  in  punisihing  the  wicked. 

Q.  In  what  manner  will  Christ  judge  thexcorld? 

A.  He  will  judge  the  world  in  righteousness,  and  render  to  ev- 
ery one  according  to  what  he  hath  done  in  the  body,  whether  it 
be  good  or  evil,  Acts  xvii.  31.2  Cor.  v.  10. 

Q.  Must  all  men  come  into  judgement  at  that  day^  good  and 
had,  christians  and  heathens? 

A.  Yes. 

Q.  May  not  some  he  overlooked  and  concealed  in  that  great 
croud? 

A.  No;  for  God's  all-seeing  eye  will  find  them  all  out. 

Q.  Upon  which  ofthejudgc'^s  hands  shall  the  good  and  bad 
be  placed  in  thai  day  ? 


100        OF  CHRIST'S  JUDGING  THE  WORLD. 

A,  The  godly  will  be  set  upon  the  right-hand,  and  the  ungodly 
upon  the  left. 

Q.  What  will  he  the  difference  betwixt  the  judgment  of  the 
godly,  and  of  the  ungodly? 

A.  The  one  shall  come  into  a  judgment  of  absolution,  the  oth- 
er into  a  judgment  of  condemnation:  the  sentence  of  the  one  will 
be,  Cojne  unto  me,  ye  blessed;  but  the  sentence  of  the  other  will 
be,  Depart  from  me,  ye  cursed.  And  likewise,  the  judgment  of 
believers  will  go  before  that  of  the  wicked. 

Q.  How  do  you  know  thai? 

A.  By  the  scriptures,  which  tell  us  that  "  the  dead  in  Christ 
shsU  rise  first,"  and  be  immediately  "  caught  up  to  meet  the  Lord 
in  the  air;"  and  that  they  shall  be  set  on  thrones,  and  becon)e  as 
sessors  to  Christ  in  judging  the  world,  1  Thess.  iv.  16,  17. — 
Matt.  xix.  28.   1  Cor.  vi.  2,  3. 

Q.  Seeing  believers  are  guilty  of  many  sinful  thoughts  and 
actions,  as  well  as  the  wiclced,  how  is  it  that  they  are  not  condemn' 
cd  uith  them  ? 

A.  Because  all  their  sins  are  laid  upon  Jesus  Christ,  and  he 
halh  answered  for  them  to  the  justice  of  God. 

Q.  Who  are  these  sinners  that  shall  he  most  miserable  in  the 
day  of  judgment  ? 

A.  Wicked  christians,  and  especially  these  who  have  bad  the 
clearest  dispensations  of  gospel-light,  and  greater  measures   of 
knowledge  of  God's  will  than  others,  and  yet  have  abused  them, 
and  sinned  against  them.  Matt.  xi.  23,  24.     Luke  xii.  47. 

Q.  Will  God  judge  heathens,  who  riever  had  his  law  or  gospel 
revealed  unto  them? 

A.  Yes,  he  will  judge  them  by  the  law  of  nature,  and  the  dic- 
tates of  their  own  consciences,  Rom.  ii.  12,  14,  15. 

Q.  Will  not  the  ivicked  have  inany  accusers  and  witnesses  to 
appear  against  them  in  that  day  ? 

A.  Yes;  such  as  the  attributes  of  God,  his  mercy,  patience, 
omniscience,  bounty;  and  the  creatures  of  God  which  they  have 
abused;  the  blood  of  Christ  which  they  have  trampled  upon,  con- 
science which  they  have  stifled;  and  the  devil  and  companions  in 
pin  which  have  tempted  them,  will  then  accuse  them,  and  wit- 
ness against  them. 

Q.  Do  we  not  read  of  books  that  will  be  opened  in  that  day? 
Rev.  AX.  What  are  these? 

A.  This  is  spokeii  with  allusion  to  the  courts  here  below, 
which  have  books  for  the  rule  of  judgment.  Accordingly  in 
that  day  will  be  opened,  1.  The  book  of  God's  remembrance  or 
omniscience,  wherein  all  the  actions  of  men  will  be  found  writ- 
ten,    2.  The  book  of  conscience,  which  will  bring  convincing 


OF  THE  APPLICATION  OF  REDEMPTION.    101 

evidences  of  sinners'  guilt.  3.  The  book  oftjielaw,  with-all 
its  precepts,  threatenings  and  curses,  which  they  have  despised. 
4.  The  book  of  the  gospel,  with  all  its  calls,  offers  and  promi- 
ses, which  they  have  slighted.  All  which  will  afford  terrible 
matter  of  indictment  against  the  wicked. 

Q.  What  are  the  things  which  ivill  be  brought  i7iio  judgment 
at  thai  day? 

A.  All  the  thoughts  and  designs,  as  well  as  the  words  and  ac- 
tions of  men. 

Q.  Must  uw  gii^e  account  in  that  day  of  every  idle  word? 

A.  Yes,  Matt,  xii,  36. 

Q.  Should  not  this  teach  us  to  take  good  heed  to  all  oiiricords, 
thoughts  and  designs  now? 

A.  Yes. 

Q,   Will  not  the  consequences  of  this  judgment  be  v>ery  awful? 

A.  Yes, 

Q.  In  what  respects? 

A.  In  regard  the  wicked  shall  thereupon  go  into  everlas  ting 
punishment,  and  the  righteous  into  life  etemal,  Matt.  xxv.  4  6. 

Q.  How  will  the  judge's  sentence  be  executed  against  the  ivicn- 
cd? 

A.  The  devils,  the  executioners  of  God's  justice,  will  be  Vv'ai- 
ting  on,  and  ready,  upon  the  passing  of  the  sentence,  to  hale  away 
the  wicked  to  the  place  of  torment. 

Q.   llill  angels  he  judged  at  that  day? 

A.  Yes,  evil  angels. 

Q.  How  is  it  said  that  the  siints  shall  judge  angels?  1  Cor.  vi. 
3. 

A.  In  regard  they  shall  approve  of  the  sentence  which  Christ 
shall  pass  upon  them,  and  upon  all  his  enemies. 

Q.  What  ought  we  to  learn  from  Christ''s  coming  to  judg- 
ment? 

A.  We  should  endeavor  always  to  be  ready  for  it,  and  to  love 
his  appearing;  we  should  be  diligent  to  be  found  of  him  in  peace, 
and  to  aim  at  all  holy  conversation  and  godliness;  and  we  should 
suspend  all  rash  judgments  till  that  time,  Luke  xii.  40.  2  Tun. 
iv.  8.  Tit.  ii.  12,  13,  2  Pet.  iii.  11,  14.   1  Cor.  iv.  5. 

Quest.  29.  How  are  ive  made  ^partakers  of  the  re- 
demption  purchased  hy  Christ  P 

Jins.  We  are  made  partakers  of  the  ledem  ptioii 
purchased  by  ChrisU  by  the  elTectual  application  of 
it  to  us  by  his  Holy  Spirit. 

I  2 


102    OF  THE  APPLICATION  OF  REDEMPTION. 

Q.   ^^'hat  is  the  proper  office  and  agency  of  the  Holy  Ghost  in 
the  work  of  man^s  redemption  ? 

A.  To  apply  it  to  elect  souls. 

Q.  Hath  not  each  person  in  the  glorious  Trinity  an  eminent 
hand  in  the  work  of  our  redemption? 

A.  Yes;  the  Father  projected  it,  the  Soni>urcl]ased  it,  and  the 
Holy  Ghost  applies  it. 

Q.    What  is  meant  by  the  works  of  our  redeinption  ? 

A.  The  delivering  of  lost  sinners  from  sin,  Satan,  and  the 
vrath  of  God. 

Q.    What  is  meant  by  the  purchasing  of  our  redemption  ? 

A.  The  buying  or  obtaining  it  at  a  valuable  price. 

Q.   Who  icas  it  that  purchased  our  redemption? 

A.  Jesus  Christ,  the  Son  of  God. 

Q.  At  what  price  did  he  purchase  it? 

A.  At  the  price  of  iiis  own  precious  blood. 

Q.  What  is  meant  by  our  being  partakers  of  this  purchased 
redemption? 

A.  Our  being  made  sharers  of  the  benefits  and  advantages  of 
it. 

Q.    What  are  these  benefts? 

A.  Such  as  pardon  of  sin,  protection  from  wrath,  peace  with 
God,  peace  of  conscience,  a  change  of  nature,  sanctifying  grace, 
the  unstinging  of  death,  resurrection  to  life,  and  eternal  glory, 

Q,    What  is  meant  by  the  applying  of  this  redemption  to  us? 

A.  The  making  of  it  ours,  by  producing  the  first  beginnings 
of  it  in  the  soul,  and  thereby  bringing  us  gradually  into  the  full 
possession  of  its  benefits.  We  begin  the  possession  of  them  in 
our  justification  and  sanctification  here,  and  we  complete  it  ia 
our  glorification  hereafter. 

Q.  Is  it  only  the  Holy  Spirit  that  can  apply  this  redemption 
to  us  effectually,  and  possess  us  of  it? 

A    Yes. 

Q.  Cannot  godly  parents j  ministers  or  gospel-ordinances  do 
this? 

A.  No. 

Q.  Why  is  the  Holy  Spirit  said  to  apply  this  redemption  to  us 
effectually  ? 

A.  To  teach  us,  that  all  that  can  be  done  by  means  and  in- 
struments to  apply  this  redemption  to  us,  will  be  inefi'ectual, 
without  the  work  of  the  Holy  Spirit. 

Q.  Is  not  the  Spirit''s  application  of  this  redemption  as  neces- 
sary to  us,  as  Christ'' s  purchasing  of  it  ? 

A.  Yes. 

Q.  What  is  the  difference  between  the  purchasing  and  appli- 
cation  of  it? 


OF  UNION  TO  CHRIST.  103 

A.  The  first  is  a  work  done  without  us,  but  the  second  a  work 
done  within  us. 

Quest.  30.  Horv  doih  the  Spirit  apply  to  us  the 
redemption  purchased  hj  Christ  f 

Jlns.  The  Spirit  applieth  to  us  the  redemption 
purchased  by  Christ,  by  working  faith  in  us,  and 
thereby  uniting  us  to  Christ,  in  our  eflPectual  calling. 

Q.  ^JS/liai  doth  the  Spirit  work  in  us,  in  order  to  apply  the  pur' 
chased  redemption  to  us  ? 

A.  Faith. 

Q.  Cannot  we  produce  faith,  or  believe  of  ourselves  ? 

A.  No. 

Q.  Is  not  faith  an  act  of  the  believing  soid? 

A.  Yes;  but  still  the  scripture  makes  it  God's  gift  to  him, and 
the  Spirit's  work  within  him,  Eph.  ii,  8.  Col.  ii .  12. 

Q.  Is  not  the  Spirit  of  God  the  author  or  irorker  of  all  graced 

A.  Yes;  and  therefore  he  is  called  the  Spirit  of  grace. 

Q.   What  means  doth  he  use  for  tvorking  faith  in  us? 

A.  The  word  or  ministry  of  the  gospel,  Rom.  x.  14,  17. 

Q.  What  shall  become  of  those  ivho  icant  the  gospel?  May 
not  the  Spirit  work  faith  in  them  for  their  salvation? 

A.  We  have  no  promise  for  his  doing  so. 

Q.  What  is  the  use  of  faith  for  applying  Chris  fs  purchase  to 
us? 

A.  Faith  is  the  grace  that  brings  us  to  Christ,  and  is  the  means 
of  our  union  with  him. 

Q.   What  is  ii  to  be  united  to  Christ? 

A.  It  is  to  be  joined  to  him,  and  made  one  with  him. 

Q.  Is  it  hereby  that  every  believer  hath  an  actual  interest  in 
Christ  and  a  title  to  his  purchase!. 

A,  Yes. 

Q.   What  sort  of  union  is  there  between  Christ  and  believers? 

A.  Jtis  a  spiritual,  supernatural  and  mystical  union,  hard  to 
be  explained  by  any  thing  we  find  here  below.  It  is  somewhat 
like  the  union  that  is  between  a  debtor  and  his  surety,  seeing  by 
it  the  righteousness  and  satisfaction  of  Christ  becomes  the  belie- 
ver's; or  like  the  union  that  is  between  the  head  and  the  meni- 
bers,  and  the  root  and  branches,  seeing  by  it  the  Spirit  of  Christ 
brings  vital  and  refreshing  influences  from  Christ  to  all  true  be- 
lievers, 2  Cor.  V.  21.  Col.  ii.  19.  John  xv.  5.   1  Cor.  vi.  17. 

Q.  Are  not  believers  said  to  be  in  Christ,  and  Christ  in  believ- 
ers by  virtue  of  this  union  ? 


104  OF  EFFECTUAL  CALLING. 

A.  Yes,  Rom.viii.  1,  10.  2  Cor.  v.  17,  and  xiii.  o. 

Q.  What  are  t/ie  bonds  of  this  union  bctivecn  Christ  and  be- 
lievers? 

A.  There  is  the  Spirit  on  Christ's  part,  taking  hold  of  us :  a  nd 
there  is  faith  on  our  part,  taking  hold  of  Christ. 

Q.   What  advantage  do  bclicrei's  reap  by  this  union? 

A.  l^y  it  they  have  sympathy  frotn  Christ  in  tlieir  sufferings, 
and  communion  with  Christ  in  his  fulness;  and  because  he  lives, 
they  shall  live  also. 

Q.  la  there  any  dissohnng  of  this  union? 

A.  No;  for  death,  wiiich  looseth  all  the  ties  of  nature,  cannot 
dissolve  this  union;  for  Christ  is  united  to  believers'  dust  in  the 
grave,  as  well  as  to  their  souls  in  heaven. 

Q.   What  must  we  do  to  be  united  to  Christ? 

A.  We  must  be  deeply  sensible  of  our  misery  without  Christ, 
cast  offour  sins  which  separate  us  from  Christ,  and  receive  hun 
by  a  lively  faith  as  he  is  ottered  to  us  in  the  gospel. 

Q.   How  shall  ice  attain  to  this  uniting  grace  of  faith  ? 

A.  Let  us  look  and  cry  to  the  Holy  Spirit  to  work  it  in  us. 

Q.    When  doth  he  that? 

A.  In  our  effectual  calling. 

Quest,  ai.  What  is  effect nal  callhig  P 
Ans,  Effectual  calling  is  the  work  of  GocVs  Spir- 
it, whereby,  convincing  us  of  our  sin  and  misery,  en- 
lightening our  minds  in  the  knowledge  of  Christ, 
and  renewing  our  willsj  lie  doth  persuade  and  ena- 
ble us  to  embrace  Jesus  Christ,  freely  offered  to  us 
in  the  gospel. 

Q.  Is  not  effectual  ealling  the  same  thing  with  conversion  or 
rcgeneraiiont 

A.  Yes. 

Q.    Why  is  our  conversion  termed  a  call  or  calling? 

A.  In  regard  that  it  is  by  the  voice  or  word  of  God  that  we 
are  roused  from  the  sleep  of  sin,  reduced  from  our  wanderings, 
and  brought  home  to  himself. 

Q.   Why  is  it  termed  effectual  calling'^ 

A.  Because  it  takes  effect  to  bring  the  soul  to  God,  and  to  dis- 
tinguish it  from  the  outward  call  of  the  word,  which  of  itself  is 
insufticient  to  prevail  with  us;  for  "  many  are  called,  but  few  are 
chosen,"  Matt.  xxii.  14. 

Q.  What  do  you  mean  by  few  are  chosen? 

A,  That  few  are  determined  effectually  to  embrace  the  call. 


OF  EFFECTUAL  CALLING.  105 

Q,  Whose  work  is  the  inward  and  effectual  call? 

A,  It  is  the  work  of  the  Spirit  of  God. 

Q.   Why  is  it  called  a  work  ? 

A.  Because  it  is  not  perfected  all  at  once,  but  done  by  several 
steps  and  degrees. 

Q.  What  are  the  several  steps  of  the  SpiriCs  work  mentioned 
in  the  answer? 

A.  There  are,  1.  A  work  of  conviction.  2.  A  work  of  illu- 
mination.    3.  A  work  of  renovation. 

Q,  What  is  the  state  which  the  soul  is  called  from  by  this 
work? 

A.  From  a  state  of  sin,  of  darkness,  of  enmity,  of  slavery,  and 
misery. 

Q.   What  is  the  state  to  which  the  soul  is  called  to  ? 

A.  It  is  a  state  of  grace,  of  light,  of  peace,  of  liberty,  and 
bliss. 

Q.   Whence  is  it  that  God  doth  call  some,  and  not  others? 

A.  It  is  not  from  any  worth  or  goodness  in  them,  but  from  his 
own  mere  good  will  and  pleasure. 

Q.  What  means  doth  the  Spirit  make  use  of  in  the  calling  of 
men? 

A.  Chiefly  the  voice  and  ministry  of  the  word. 

Q.    Whether  is  it  the  voice  of  the  law  or  the  gospel? 

A.  It  is  both;  the  law  to  shew  us  our  misery,  and  the  gospel 
to  discover  our  remedy. 

Q.  What  is  the  first  step  of  the  Spirit^s  work  in  our  effectual 
calling? 

A.  Conviction. 

Q.    What  doth  the  Spirit  convince  us  of? 

A.  Of  our  sin  and  misery,  or  the  defiled  and  wretched  con- 
dition we  are  born  and  lie  in,  till  a  gracious  change  be  wrought 
in  us. 

Q.    IVJiat  is  it  in  sin  that  the  Spirit  doth  convince  us  of? 

A.  Of  sin's  evil,  malignity,  guilt  and  pollution  j  of  its  fountain, 
numerousness,  aggravations  and  deservings. 

Q.  By  what  means  doth  the  Spirit  hring  men  to  the  conviction 
ofsin2 

A.  By  the  law's  precepts  and  threatenings,  by  rods,  and  by 
conscience. 

Q.  May  not  any  of  these  convince  us  of  sin  without  the  Spirit? 

A.  No. 

Q.    Was  not  this  one  great  design  of  sending  the  Spiritt 

A.  Yes,  John  xvi,  8. 

Q.  Is  there  no  conversion  without  conviction  going  before? 

A.  No;  for,  unless  we  have  ii  in  some  measure,  we  will  not  see 
our  need  of  Christ,  nor  come  to  him  for  help. 


106  OF  EFFECTUAL  CALLIiNG. 

Q.  Is  the  work  of  conviction  alike  great  in  all  true  converts? 

A.  No;  some  have  more,  and  some  less,  according  to  God's 
holy  pleasure. 

Q.  What  degree  nf  conviction  is  necessary  to  all  who  are  con- 
verted? 

A.  So  much  as  is  needful  to  discover  a  man's  lostness,  lomake 
him  value  Christ  above  all  things,  and  willing  to  part  with  all 
things  for  Christ. 

Q.  Doth  conversion  always  follow  upon  a  work  of  conviction? 

A.  No;  for  not  a  few,  like  Judas  and  Felix,  have  had  strong 
convictions  wiiich  have  come  to  nothing. 

Q.  Whence  is  it  that  their  convictions  prove  abortive? 

A.  Because  they  stifle  them,  and  go  to  the  world  for  ease,  and 
not  unto  Christ;  neither  are  their  convictions  of  the  right  kind. 

Q.  What  is  the  difference  between  convictions  of  natural  men, 
and  those  of  true  penitents? 

A.  1.  The  first  proceed  only  from  a  natural  conscience,  and 
the  fears  of  hell;  but  the  second  from  the  operation  of  God's  Spir- 
it, and  a  view  of  sin's  evil,  God's  goodness,  and  Christ's  sufferings. 
2.  The  first  are  mainly  u[)on  the  account  of  gross  sins,  and  out- 
breakings  ;  bdt  the  other  reaches  also  to  heart  sins,  and  those  which 
are  secret.  3.  The  convictions  of  natural  men  are  cured  by  natu- 
ral means,  but  those  of  true  penitents  only  by  the  blood  of  Christ. 

Q.  What  is  the  second  step  of  the  Spirits  work  in  effectual 
calling? 

A.  The  work  of  illumination  with  respect  to  the  remedy  for 
sin. 

Q.  Are  our  minds  by  nature  dark  in  that  respect  till  the  Spir- 
it of  God  enlighten  them? 

A,  Yes. 

Q.    What  doth  he  enlighten  our  minds  with? 

A.  With' the  knowledge  of  Christ  our  only  surety  and  Sa- 
viour. 

Q.  Is  not  if^norance  of  Christ  a  sad  sign  of  one  that  is  not 
effectually  called  or  converted? 

A.  Yes. 

Q.  What  knowledge  or  discoveries  of  Christ  doth  a  sinner  get 
by  the  Spii'itPs  light? 

A.  He  is  brought  to  know  the  excellency  of  Christ's  person, 
offices,  righteousness  and  fulness  provided  for  believing  sinners: 
he  is  made  to  see  Clirist's  all-sufficiency  and  ability  to  save  to  the 
uttermost,  his  suitableness  to  the  various  needs  of  our  souls,  and 
his  willincrness  to  save  all  that  come  to  him  for  relief. 

Q.  What  means  doth  the  Spirit  use  for  enlightening  us  with 
the  knowledge  of  Christ? 


OF  EFFECTUAL  CALLING.  107 

A.  Ordinarily  the  preaching  of  the  gospel,  Acts  xxvi.  17,  18. 
Rom.  X.  \7, 

Q,  Are  not  then  hoik  the  law  and  the  gospel  useful  in  our  eon- 
version  ? 

A.  Yes,-  the  law  for  discovering  to  us  our  disease,  and  the  gos- 
pel for  shewing  us  a  physician:  the  law  for  convincing  us  of  sin, 
and  the  gospel  for  leading  us  to  a  Saviour. 

Q.  May  not  the  minds  of  some  he  very  much  enlightened  under 
the  gospel,  without  being  called  effectually,  or  converted? 

A,  Yes;  for  Balaam  was  greatly  illuminated:  and  we  read  of 
some  supposed  to  be  once  enlightened,  that  yet  may  make  final 
apostacy  from  Christ,  Heb.  vi.  4,  6. 

Q.  How  may  we  know  if  the  knowledge  of  Christ  we  are 
enlightened  with,  he  true  and  saving? 

A.  It  will  be  a  good  sign,  if  our  knowledge  humble  us  the 
more  under  a  sense  of  our  vileness;  if  it  inflame  our  hearts  with 
love  to  Christ,  and  a  desire  to  be  like  him;  if  it  engage  us  to  put 
our  trust  in  him  for  the  whole  of  our  salvation,  and  to  hate  sin  as 
his  great  enemy,  and  to  study  to  do  the  things  that  please  him. 

Q.  What  is  the  third  step  of  the  SpirWs  work  in  effectual  cal- 
ling? 

A.  His  renewing  of  the  will. 

Q.  what  do  you  mean  by  the  Spirit'^s  renewing  of  the  will  of 
man  ? 

A.  His  making  the  will  new  and  pliable,  by  putting  new  incli- 
nations and  dispositions  into  it,  to  choose  what  is  good  and  refuse 
what  is  evil. 

Q.  Doth  the  Spirit,  by  his  powerful  work  upon  the  will,  offer 
any  violence  to  the  liberty  of  man'' s  tvill? 

A.  No;  for  he  inclines  it  in  a  way  agreeable  to  its  nature,  and 
sweetly  changes  its  stubbornness  and  rebellion  into  a  willing  obe^ 
dience. 

Q.  How  may  we  know  if  our  hearts  and  mils  be  yet  renewed? 

A.  By  our  embracing  of  Christ  in  all  his  offices,  by  our  prefer- 
ring his  will  and  glory  before  all  earthly  satisfactions;  by  our  lov- 
ing the  good  we  once  hated,  and  hating  the  evil  we  formerly  lov- 
ed. 

Q.  Are  we  able  to  renew  our  own  wills,  or  change  them  from 
evil  to  good? 

A.  No;  we  can  no  more  do  it  than  the  Ethiopian  can  change 
his  skin,  or  the  Leopard  his  spots,  Jer.  xiii.  23. 

Q.  J^hat  shall  we  do  then  to  attain  to  this  gracious  change  by 
the  Spirits  renewing  work? 

A.  Let  us  be  deeply  sensible  of  the  evil  and  misery  of  sin,  dili- 
gently wait  upon  the  means  of  salvation,  earnestly  look  to  God  in 


108  OF  EFFECTUAL  CALLING. 

Christ,  pleading  for  his  Spirit's  work  upon  our  hearts,  and  care- 
fully entertain  his  motions  when  he  begins  to  work. 

Q.    What  end  doth  the  Spirit  aim  at  in  his  convincing^  enlight- 
ening and  rcneiving  work  in  ovr  calling? 

A.  That  thereby  he  tnay  persuade  and  enable  us  to  embrace 
Jesus  Christ,  as  freely  offered  lo  us  in  the  gospel. 

Q.  What  do  you  mean  by  the  Spirits  persuading  and  enabling 
vs  to  embrace  Jesus  Christ  ? 

A.  His  prevailing  with  us,  determining  us,  and  making  us 
able  and  willing  to  accept  of  Christ  as  our  Saviour,  and  consent 
to  the  terms  he  proposeth  to  us  in  the  Gospel. 

Q.   What  do  you  mean  by  the  gospel? 

A.  The  glad  tidings  or  joyful  news  of  salvation  through  Jesus 
Christ,  written  at  his  direction  by  the  prophets  and  apostles,  and 
published  by  his  messengers  to  lost  sinners  of  mankind. 

Q.  HoiD,  or  upon  what  terms^  is  Christ  offered  in  the  gospel  to 
sinners,  thai  they  may  embrace  him  ? 

A.  He  is  offered  to  them  as  a  free  gift  from  heaven,  in  all  his 
odices,  of  prophet,  priest,  and  king;  and  they  must  embrace  him 
accordingly. 

Q.  What  mean  you  by  embracing  Christ  freely  as  he  is  offer- 
ed? 

A.  That  we  must  come  to  Christ  without  money  or  price;  that 
is,  we  must  be  sensible  of  our  emptiness  of  all  good,  and  that  we 
can  bring  no  qualification  nor  worth  to  purchase  or  obtain  Christ, 
but  must  come  poor  and  empty-handed,  willing  to  take  Christ 
and  his  riches  lo  furnish  us  with  every  thing  necessary  for  us. 

Q.  Hoio  may  we  know  if  we  have  thus  embraced  Christ  in  a 
right  manner? 

A.  By  diligent  examination  of  ourselves,  and  particularly  try- 
ing if  we  can  say,  that  we  have  embraced  Christ,  not  only  for 
pardon  of  sin  and  eternal  salvation,  but  also  for  holiness  and 
newness  of  life ;  believing  and  depending  on  him  as  the  meritorious 
cause  and  fountain  of  sanctification,  as  well  as  of  justification  and 
glorification. 

Q.  Can  no  man  thus  embrace  Christ  until  he  is  persuaded  aud 
enabled  by  the  Spirit  to  do  it? 

A,  No. 

Q.  Are  we  naturally  averse  from  accepting  the  offer  of  a  Sa- 
viour? 

A.  Yes;  and  therefore  must  be  persuaded  fo  it. 

Q.  Are  we  without  strength,  as  ivell  as  averse  to  do  it? 

A.  Yes;  and  therefore  we  must  be  enabled  to  embrace  Christ. 

Q.  Cannot  moral  suasions,  such  as  the  exhortations,  threaten- 
ings  and  promises  of  the  word  ^  persuade  sinners  to  embrace 
Christ? 


OF  EFFECTUAL  CALLING.  109 

A.  No;  these  can  no  more  do  it  of  themselves,  than  the  beams 
of  the  sun  can  enlighten  a  man  born  blind,  or  arguments  can  raise 
a  dead  man  from  the  grave;  for  we  are  naturally  blind  and  dead 
in  sin . 

Q.  Is  then  the  same  power  requisite  to  our  renovation  and 
conversion,  as  to  our  creation  and  resurrection? 

A.  Yes. 

Quest.  33.  What  benefits  do  they  that  are  effectu- 
ally called  partake  of  in  this  life  ? 

Arts,  They  that  are  effectually  called,  do  in  this 
life  partake  of  justification,  adoption,  and  sanctifica- 
tion,  and  -the  several  benefits  which  in  this  life  do 
either  accompany  or  flow  from  them. 

Q.  Have  those  who  are  effectually  called,  a  title  to  special 
benefits  and  privileges  above  other  persons  ? 

A.  Yes. 

Q.  When  is  it  that  they  partake  of  these  benefits? 

A.  They  have  some  of  them  in  this  life,  and  the  rest  in  the 
life  to  come;  they  have  some  in  hand,  but  much  more  in  hope. 

Q.  What  are  the  benefits  and  advantages  they  partake  of  in 
this  life? 

A.  They  are  principally  three,  to  wit,  justification,  adoption, 
and  sanctification. 

Q.  Are  all  those  who  are  effectually  called,  Justified,  adopted, 
arid  sanctified  by  God  in  this  life? 

A,  Yes. 

Q.  What  do  you  mean  by  these  words,  justified,  adopted,  and 
sanctified? 

A.  That  they  have  their  sins  pardoned,  they  become  God's 
children,  and  are  made  holy. 

Q.  Is  holiness  then  a  special  benefit  and  privilege,  as  well  as 
our  duty? 

A.  Yes. 

Q.  Do  these  three  great  benefits  come  singly  to  those  who  are 
effectually  called? 

A.  No;  for  they  are  attended  with  many  other  blessings,  that 
depend  upon  and  flow  from  them;  such  as  inward  peace,  free  ac- 
cess to  God,  assurance  of  his  love,  fatherly  provision,  growth  in 
grace,  &c. 

Q.  Who  then  are  the  happiest  persons  even  in  this  life? 

A.  Those  who  are  effectually  called;  for  they  are  privileged 
above  all  others. 

K 


110  OF  JUSTIFICATION. 

Quest,  33.    rvhat  is  Justijication  P 

JIns,  Justification  is  an  act  of  God's  free  grace, 
wherein  he  pardoneth  all  our  sins,  and  accepteth  us 
as  righteous  in  liis  sight,  only  for  the  righteousness 
of  Christ  imputed  to  us,  and  received  by  faith  alone. 

Q.  Doth  the  wortZ,  justify,  signify  to  male  a  person  just,  hy 
Infusing  of  inherent  righteousness  into  him,  as  the  word  sanctify 
signifieth  to  make  a  person  holy  in  that  manner? 

A.  No;  for,  if  that  were  the  meaning,  it  would  confound  justi- 
iication  with  sarictification,  of  which  the  Papists  are  guilty. 

Q.   What  then  is  the  true  meaning  of  the  word  justify  ? 

-4.  It  is  a  legal  or  forensic  word,  borrowed  from  courts  of  jus- 
tice; and  it  signifies  to  absolve  one  from  guilt  or  punishment,  and 
to  j)ronounce  him  righteous  or  innocent. 

Q.   Whose  act  is  it  to  justify  a  sinner? 

A.  It  is  God's  act;  for  it  is  God  that  justifieth,  Rom.  viii.  33. 

Q.  Doth  God  justify  the  ungodly? 

A.  Yes,  Rom.  iv.  5. 

Q.  Is  it  not  written,  Prov.  xvii.  15.  He  that  justifieth  the  wick- 
ed is  an  abomination  to  the  Lord?  Will  God  do  that  himself ^ 
which  he  abhors  in  another? 

A.  God  indeed  abhors  the  absolving  of  guilty  persons  without 
satisfaction  made  to  justice;  but,  when  God  doth  justify  the  un- 
godly, it  is  upon  due  satisfaction  made  to  his  justice. 

Q.  May  any  ungodly  person  take  encouragement  from  this,  to 
reckon  himself  among  these  that  arc  justified? 

A.  No;  for  though  God  doth  justify  those  who  were  ungodly 
before  tjje  passing  of  that  act,  yet  none  of  these  do  continue  to 
live  ungodly  afterwards;  and  those  who  continue  to  do  so,  shew 
plainly  that  they  never  were  justified  persons,  seeing  justification 
and  sanctification  are  inseparable. 

Q.    Why  do  you  call  justification  an  act  and  not  a  work  ? 

A.  Because  it  is  a  thing  done  all  at  once,  as  the  sentence  or 
declaration  of  a  judge;  and  not  a  work  of  time,  carried  on  by  de- 
grees, as  efl^ectual  calling  and  sanctification  are. 

Q.   What  is  the  moving  cause  of  this  act? 

A.  The  free  grace  of  God,  that  is,  his  undeserved  love  and  fa- 
vour to  sinners,  without  any  worth  or  merit  in  them. 

Q,  What  are  the  constituent  parts  of  justification? 

A.  They  are  two,  as  mentioned  in  the  answer,  to  wit,  God's 
pardoning  of  our  sins,  and  his  accepting  of  our  persons,  as  right- 
eous. 

Q.   What  is  the  meritorious  cause  of  our  justification? 


OF  JUSTIFICATION.  Ill 

A.  The  righteousness  of  Christ. 

Q.  Is  it  upon  the  account  of  this  righteousness  that  God  both 
pardons  our  sins,  and  accepts  of  our  persons? 

A.  Yes. 

Q.  What  do  you  mean  by  the  righteousness  of  Christ,  by  which 
we  are  justified? 

A,  Not  his  essential  righteousness  as  God,  which  is  incommu- 
nicable; but  his  Surety-righteousness,  which,  as  Mediator,  God- 
man,  he  performed  in  our  stead,  to  satisfy  justice,  and  magnify 
the  law. 

Q.   What  was  this  Surety-righteousness  of  Christ  made  up 

A.  Of  his  active  and  passive  obedience. 

Q.  What  is  Chrises  active  obedience? 

A.  The  perfect  obedience  he  gave  to  the  precepts  of  the  law  in 
his  holy  life,  which  is  imputed  to  believers;  seeing  by  the  obedi- 
ence of  this  one  man  many  are  made  righteous,  Rom.  v.  1 9. 

Q.   What  is  his  passive  obedience? 

A.  His  suffering  the  penalties  of  the  law  due  to  us  for  sin, 
whereby  he  gave  perfect  satisfaction  to  the  justice  of  God. 

Q.  If  Christ  gave  perfect  and  fall  satisfaction  to  justice  for 
our  sins,  how  can  our  justif  cation  he  said  to  be  of  free  grace? 

A.  These  two  consist  very  well  together,  according  to  Rom. 
iii.  24:  "  Being  justified  freely  by  his  grace,' through  the  redemp- 
tion that  is  in  Jesus  Chris'..''  It  is  whoUy  free  to  us,  seeing  God 
doth  graciously  accept  of  a  righteousness  and  satisfaction  from  a 
Surety,  which  he  might  have  demanded  from  us.  It  is  free,  see- 
ing God  hath  provided  the  Surety  for  us,  and  furnished  him  to 
pay  our  debt,  when  it  was  impossible  for  us  to  find  one  to  do  it. — 
It  is  /re^,  seeing  God  requires  nothing  from  us  but  faith  in  tiie 
Surety,  which  faith  he  also  promiseth  freely  to  give  us:  so  that  our 
justification  is&ltogQiheY  o^ free  grace  to  us. 

Q.  How  is  it  that  the  righteousness  of  Christ  becomes  ours? 

A.  By  God's  imputing  it  to  us,  that  is,  his  placing  it  to  our 
account,  as  if  we  ourselves  had  performed  a  perfect  righteous- 
ness to  him. 

Q.  How  is  it  according  to  truth  for  God  to  pronounce  us  righ- 
teous, who  really  are  not  so? 

A.  God  doth  not  pronounce  us  righteous  in  ourselves,  but 
righteous  in  our  Surety,  Christ,  who  is  righteousness  to  us  in 
God's  account,  even  as  a  creditor,  having  received  payment  from 
the  surety,  justly  counts  the  debtor  free  and  acquitted  in  law,  I 
Cor.  i.  30.  2  Cor.  v.  21. 

Q.  Wei'e  the  Old-Testament  saints  justified  by  Chrisfs  righ- 
teousness as  well  as  we? 


U2  OF  JUSTIFICATION. 

A.  Yes. 

Q.  How  could  that  be,  seeing  they  died  before  ChristU  righ- 
teousness wasj)crfor7ned? 

A.  They  believed  in  the  promised  Messiah  that  was  to  come, 
to  be  made  an  offering  for  sin,  and  to  bring  in  everlasting  righ- 
teousness; and  their  faith  in  him  was  accepted  of  God  for  their 
justijfication. 

Q.  How  doth  it  appear  that  they  depended  upon  Christ  for 
jusiification  ? 

A.  In  regard  we  are  told  that  the  gospel  was  preached  unto 
them:  that  they  saw  tlie  promises  afar  off,  and  embraced  them. 
They  had  Christ  exhibited  to  them  in  the  ancient  prophecies, 
types  and  sacrifices:  and  so  they  viewed  him  as  llie  Lamb  slain 
from  the  foundation  of  the  world.  Abraham  saw  Christ's  day 
afar  off.  Job  knew  his  Redeemer  lived.  Isaiah  foretells  that  his 
soul  should  be  made  an  offering  for  sin;  and  he  calls  all  men  to 
look  to  him  for  salvation:  and  he  points  him  out  as  one  in  whom 
we  have  righteousness  and  strength,  and  one  in  whom  all  the  seed 
of  Israel  would  be  justified  and  should  glory.  Jeremiah  calls 
him,  The  Lord  our  righteousness.  Daniel  says,  he  shall  make 
reconciliation  for  sin,  and  bring  in  cverlasiing  righteousness;  and 
that  for  this  end  Messiah  was  to  be  cut  off,  Heb.  iv.  2,  and  xi. 
23.  Rev.  xiii.  8.  John  viii.  5Q.  Job.  xix.  25.  Isa.  liii.  10.  and 
xlv.  22,  24,  25.  Jer.  xxiii.  6.  Dan.  xix.  24,  26. 

Q.  By  what  means  do  we  reeeive  ar:d  apply  this  righteousness 
of  Christ? 

A.  By  faith  alone,  Rom.  iii.  22. 

Q.  Doth  faith  justify  us  as  it  is  a  work  or  act  done  by  us  ? 

A.  No,  but  only  as  it  is  an  instrument  or  hand  whereby  we 
receive  and  apply  Christ's  righteousness,  which  is  the  only  ground 
of  our  justification  before  God. 

Q.  Why  would  God  have  faith  to  be  the  alone  instrument  of 
our  justification  ? 

A.  That  it  might  appear  to  be  wholly  of  free  grace;  for  faith 
is  of  a  self  emptying  quality,  and  ascribes  all  to  God,  Rom.  iv. 
16. 

Q.  Doth  the  matter  come  all  to  one,  when  we  are  said  some- 
thnes  to  be  justified  by  ChrisCs  nghfeousncss,  and  sometimes  by 
faith  ? 

A.  Yes;  for  it  is  by  the  one  meritoriously,  and  by  the  other  in- 
stiumentally. 

Q.  Arc  we  justified  partly  by  Chri&Cs  righteousness,  and 
partly  by  our  own  ? 

A.  No,  we  must  not  mix  any  thing  of  our  own  with  Ciirist  in 
the  point  of  justification;  therefore  the  aposlle  Paul  asserts  in 


OF  JUSTIFICATION.  113 

strong  terms,  that  we  are  justified  by  faith  in  Christ,  without  the 
works  of  the  law,  Rom  iii.  20.  Gal.  ii.  IG. 

Q.  How  is  it  then  that  the  apostle  James  doth  sat/,  that  a  man 
is  justified  hij  works  ^  and  not  by  faith  onhj?         Jarnes  ii.  24. 

A.  It  appears  from  tiie  context,  that  James  is  not  speaking  of 
our  justification  before  God,  but  of  the  justification  of  a  person, 
and  of  his  faith,  before  men;  so  good  works  declare  before  the 
world  that  we  are  justified  persons,  and  they  decbre  our  faith  io 
be  true  and  lively,  seein:^  they  are  the  genuine  fruits  of  faiih. — 
And  therefore  the  apostle  saith,  /  will  shew  thee  mi/ faiih  by  my 
rnorks;  and  Abraham's  faith  was  perfected  by  works,  James  u. 
13,22. 

Q.    Wity  cannot  we  be  justified  before  God  by  our  works '1 

A.  Because  all  the  world  is  guilty,  and  all  our  works  imper- 
fect before  God;  and  a  just  God  requires  a  perfect  righteous- 
ness. 

Q.  Are  good  works  then  of  no  use? 

A.  Though  they  cannot  justify  us  before  God,  yet  they  are 
most  necessary  and  useful  to  glorify  God,  and  to  evidence  the 
sincerity  of  our  faith;  and  therefore  it  is  required  of  all  believer-s, 
that  they  be  careful  to  m-iintain  good  works,  Tit.  iii.  8. 

Q.  Js  there  not  ground  to  suspect  the  truth  of  a  man'^s  faith, 
and  of  his  justif  cation,  where  holiness  and  good  v:orks  do  not 
appear? 

A.  Yes;  for  by  the  same  fdith  that  a  man  is  justified,  his  heart 
is  also  purified;  and  the  goodness  of  a  tree  is  known  by  its  fruits, 
Acts  vv.  9.  Matt.  vii.  16,  17. 

Q.   Y^  hen  is  it  that  a  person  is  actually  justified? 

A.  As  soon  as  he  is  brought  actually  to  believe  on  Jesus 
Christ. 

Q.  Did  not  God  decree  to  justify  the  elect  from  eternity? 

A.  Yes,  but  that  will  not  infer  that  we  are  justified  from  ete«»- 
nity;  no  more  than,  because  God  decreed  to  create  us  from  eter- 
nity, that  therefore  we  were  created  from  ail  eternity.  All  that 
■we  can  dr-i^v  from  it  is,  that  God  graciously  purposed  our  justi- 
fication from  eternity,  and  this  only  to  take  etFect  upon  our  be- 
lieving'. 

Q.  Are  not  the  elect  justified  at  the  death  or  resurrection  of 
Jesus  Christ,  seeing  it  is  said  that  lie  died  for  our  sins,  and  rose 
again  for  our  justification? 

A.  They  were  then  j'jstified  virtually,  but  not  actually;  for 
though  the  price  was  truly  then  paid  or  completed,  yet  the  pur- 
chased redemption  is  never  actually  ours,  until  it  be  applied. 

Q.   What  is  tkcfir^tpjrtofjustificaiioii? 

A.  Tne  pardoning  of  our  sins. 

K  2 


114  OF  JUSTIFICATION, 

Q.   J^hose  prerogative  is  it  to  pardon  sins? 

A.  It  is  God's  only;  for  he  is  both  the  offended  party,  and  the 
great  Judge  of  all,  Isa.  xliii.  25. 

Q.  Have  not  minisicrs  power  to  forgive  sins,  seeing  Ch'ist 
saith  to  them,  Whose  soever  sins  ye  remit,  they  are  remitted  ?  John 
XX.  23, 

A.  That  imports  no  more  but  a  ministerial  declarative  power 
to  pronounce  from  God's  word,  that  every  penitent  believing  sin- 
ner shall  be  forgiven;  so  that  ministers  can  only  declare  sin  to  be 
pardoned  upon  the  condition  of  faith  and  repentance. 

Q.  Have  not  private  men  power  to  forgive  sins,  seeing  Christ 
says  to  all,  Matt.  vi.  14.  If  ye  forgive  men  their  trespasses,  ^c? 

A.  Private  men  have  power  only  to  forgive  private  injuries 
done  against  themselves,  but  no  power  to  forgive  the  wrong  that 
at  the  same  time  is  done  to  God. 

Q.    When  doth  God  pardon  men  their  sins? 

A,  When  they  believe  in  Christ. 

Q.    Whether  is  pardon  an  act  of  justice,  or  of  mercy? 

A    It  is  both, 

Q.  HoiD  doth  that  appear? 

A.  1.  It  is  an  act  of  justice  in  God  to  pardon  every  penitent 
believer,  seeing  Christ  their  Surety  hath  paid  their  debt,  1  John 
i,  9.  2,  It  is  an  act  of  mercy  likewise,  seeing  God  is  graciously 
pleased  to  accept  of  a  Surety's  payment,  and  to  provide  the  Sure- 
ty also. 

Q.    What  is  it  in  sin  that  pardon  doth  take  away? 

A.  The  guilt  of  it. 

Q.    What  is  that? 

A.  Our  actual  obligation  to  punishment. 

Q.  Doth  pardon  take  away  the  demerit  or  deserving  of  sin? 

A.  No;  for  the  sins  of  believers  in  themselves  do  deserve  hell, 
as  well  as  the  sins  of  others. 

Q.  Doth  pardon  take  away  the  inherence  or  being  of  sin  alto- 
gether? 

A.  No;  for  we  find  corruption  still  remaining  in  th^s^e  who  are 
pardoned,  Rom.  vii. 

Q.  Hath  every  pardoned  man  the  assurance  of  his  pardon? 

A.  No;  for  an  act  of  pardon  may  be  past  in  the  court  of  heaven, 
before  it  be  intimated  in  the  court  of  conscience. 

Q.  When  God  doth  pardon  the  sins  of  his  people,  whether  is 
it  their  by  past  sins  only,  or  is  it  their  future  sins  also  ? 

A.  All  their  bypast  sins  are  actually  pardoned,  and  they  have  a 
right  to  p:\rdon  for  their  future  sins,  upon  their  actual  believing 
and  repenting;  but  no  sin  can  be  said  to  be  actually  pardoned  until 
it  be  actually  committed,  and  application  made  to  tJie  blood  of 
Christ  for  the  pardon  of  it. 


OF  ADOPTION.  115 

Q.  Is  not  God  angry  with  the  sins  of  justijied persons? 

A.  Yes. 

Q.   If  hat  sort  of  anger  doth  he  manifest  against  them? 

A.  It  is  not  vindictive  wrath,  as  against  the  sins  of  the  wicked, 
but  only  fatherly  displeasure,  which  yet  may  be  attended  with 
sharp  rods,  and  the  loss  of  God's  reconciled  countenance,  that 
cannot  be  recovered  until  they  sincerely  humble  themselves,  con- 
fess their  sins,  renew  their  faith  and  repentance,  and  pray  earnest- 
ly for  pardon. 

Q.  Hoiv  may  we  know  if  our  sins  he  pardoned? 

A.  By  our  love  to  Christ  that  obtained  it,  and  our  desire  of 
conformity  to  him;  by  our  mourning  for  sin  that  pierced  Christ, 
and  our  fear  of  grieving  him  for  the  future;  by  the  uprightness  of 
our  hearts,  and  our  readiness  to  forgive  others,  Luke  vii.  47.  Kom. 
viii.  1.  Psal.  cxxx.  4,  and  xxxii.  1.  Matt,  xviii.  35. 

Q.    What  is  the  second  part  of  justif  cation? 

A.  God's  accepting  of  us  as  righteous  in  his  sight. 

Q.    IV hat  is  meant  by  that? 

A.  It  is  God's  adjudging  us  as  righteous,  or  persons  acquitted 
from  guilt;  and  his  giving  kindly  access  and  acceptance  both  to 
our  persons  and  services  upon  the  account  of  the  righteousness  of 
Christ  that  covers  both. 

Quest.  31.   What  is  adoption  P 

*3.ns.  Adoption  is  an  actof  God's  free  grace,  where- 
by we  are  received  into  tlie  number,  and  have  a  right 
to  all  the  privileges  of  the  sons  of  God. 

Q.  Is  adoption  a  scripture-word? 

A.  Yes,  Rom.  viii.  \5.  Gal.  iv.  5.  Eph.  i.  6. 

Q.   IVhat  is  the  meaning  of  the  word;  or,  what  is  it  to  adopt? 

A.  Among  men  it  signifies,  to  take  one  that  is  a  stranger  into  a 
family,  to  account  him  as  a  child  or  heir,  and  to  provide  for  him 
as  such.  So  for  God  to  adopt  believers,  it  signifies  his  bringing 
them  who  are  aliens  by  nature  into  his  household,  his  owning  them 
as  his  sons  and  daughters,  and  giving  them  a  right  to  the  privile- 
ges of  his  children. 

Q.  How  many  sorts  of  sons  is  God  said  to  have  in  scripture? 

A.  Three  sorts;  1.  Jesus  Christ  is  his  Son  by  eternal  genera- 
tion, being  of  the  same  nature  and  essence  with  the  Father,  Psal. 
ii.  7.  2.  Angels  and  Adam  are  called  the  sons  of  God,  by  reason 
of  their  immediate  creation  by  him.  Job  xxxviii.  7.  Luke  iii.  38. 
3.  Believers  are  his  sons  by  adoption,  John  i.  12.  1  John  iii.  1. 

Q.  \Vhose  act  is  adoption? 


11(5  OF  AUOPTION. 

A.  It  is  (JodV. 

Q.  W  hy  is  it  called  an  act  ? 

A.  Because  it  is  done  at  once. 

Q.    What  sort  of  an  act  is  it? 

-A.  An  act  of  God's  free  grace. 

Q.    Whij  is  it  called  so  ? 

A.  Becjuscil  is  wholly  owing  to  liie  free  love  and  favor  of  God, 
that  he  adopts  any  of  n.ankind  sinners  into  his  family. 

Q.  Is  there  nothing  lonely  in  one  more  than  another,  that 
viopcs  God  to  adopt  them  into  his  famihf? 

A.  No. 

Q.  In  what  condition  are  sinners  before  they  arc  adopted? 

A.  'J'hey  have  neither  wisdom,  beauty,  holmess,  nor  any  good 
thing  to  recommend  them;  but  are  black  as  Ethiopians,  strangers 
to  God,  children  of  wrath,  and  of  the  family  of  hell,  when  God 
adopis  them  into  iiis  family. 

Q.  Is  it  not  wonderful  grace  and  love  in  Godj  not  only  to  par- 
don such  rebels,  but  also  to  make  them  his  sons  and  heirs? 

A.  Yes. 

Q.   Upon  whom  is  tins  favour  conferred?   Is  it  upon  all? 

A.  No,  but  only  upon  tliese  who  receive  Christ  by  faith,  John 
i.  12.  Gal.  iii.  2G. 

Q.  Have  not  God'^s  adopted  children  a  right  to  many  jmvilc- 
ges  above  others? 

A.  Vts. 

Q.   Mhat  arc  these? 

A.  Tliey  arc  under  (jod's  fatherly  protection,  provision,  and 
conduct,  wliilc  here  below;  they  are  allowed  access  to  God  as  a 
Fatlicr,  the  Sj)irit's  assistance  in  their  prayers,  and  hearing  of 
ihom;  they  linvc  the  ministry  ofangels,  and  are  heirs  of  God.  and 
joint  heirs  with  Christ,  of  an  inheritance  incorruptible. 

Q.  Do  not  these  j)rculiar  jirivilegcs  call  for  special  duties  an- 
swer able  to  them  from  us? 

A.  Ye?. 

Q.   What  are  the  duties  of  adopted  children  to  their  Father t 

A.  'I'hey  should  love  and  honor  him;  they  should  ask  his  coun- 
sel in  all  things,  submit  to  his  fatlierly  correction,  fear  to  olfend 
him,  trust  him,  and  depend  upon  his  care. 

Q,  By  what  signs  may  we  know  if  we  be  God's  adopted  chil- 
dren? 

A.  By  such  ast))eso;if  we  resemble  our  Father,love  him  above 
all,  and  be  heartily  concerned  for  his  glory.  If  we  have  the  Spirit 
of  adoj)tion,  who  always,  where  he  is,  doth  excite  to  prayer  and 
the  study  of  holuicss,  Rom.  viii.  14.  (lal.  iv.  G.   1  Jolm  ii.  29. 

Q.   ^\  herein  doth  the  children  of  God  resemble  their  Father? 


OF  SANCTIFICATION.  117 

A.  In  holiness,  mercy,  and  beneficence  to  all,  even  to  their  en- 
emies. 

Q.  Are  not  all  GocPs  adopted  children  his  sons  also  by  rcgen^ 
eration  ? 

A.  Ye3,  they  are  all  born  again,  and  have  new  natures  given 
them,  John  i.  12,  13. 

Quest.  35.   What  is  sanciification  ? 

Jins.  Sanctification  is  the  work  of  God's  free  grace, 
whereby  we  are  renewed  in  the  whole  man  after  the 
image  of  God,  and  are  enabled  more  and  more  to  die 
unto  sin  and  live  unto  righteousness. 

Q.    What  is  it  to  sanctify  a  thing  or  person  ? 

A.  In  the  scripture  sense,  it  is  to  devote  a  thing  to  God's  use, 
or  to  cleanse  from  sin,  and  make  us  holy. 

Q.  Are  notjustijtcation  and  sanctification  inseparable? 

A.  Yes. 

Q.   What  is  the dijference^etwcen  them? 

A.  Justification  is  God's  act  or  sentence  without  us,  absolving 
us  from  the  guilt  of  sin;  but  sanctification  is  God's  work  within 
us,  cleansing  us  from  the  filth  of  sin;  justification  is  perfect  and 
equal  in  all  believers,  and  is  done  at  once;  but  sanctification  is 
unequal  and  imperfect  in  this  life,  and  is  carried  on  by  degrees. 

Q.  What  is  the  difference  between  regeneration  and  sanctifica- 
tion ? 

A.  Regeneration  is  the  first  change  of  the  nature  by  the  infu- 
sing of  all  gracious  habits  into  the  soul  at  our  conversion  or  effec- 
tual callinrr,  which  are  all  much  the  same;  but  sanctification  is  the 
continued  exercise  and  advancement  of  the  work  of  grace  in  the 
believer  through  his  whole  life. 

Q.   Whose  vjork  is  it  to  sanctify  us? 

A.  It  is  the  work  of  the  Holy  Spirit,  2  Thess.  ii.  13.  1  Pet.i. 
2. 

Q.  Why  is  sanctification  called  a  work,  and  not  an  act? 

A.  Because  it  is  wrought  and  carried  on  by  degrees. 

Q.  Can  we  not  sanctify  ourselves  ? 

A.  No;  we  can  no  more  actuate  or  increase  grace,  than  we  can 
implant  it  ai  first.  We  can  defile  ourselves,  but  we  cannot  cleanse 
ourselves. 

Q.  May  not  the  view  of  our  graces  humble  us  as  well  as  our 
sin':? 

A.  Yes 

Q,  How  30? 


118  OF  SANCTIFICATION. 

A.  Our  sins,  hecdiuse  ihey  are  ours;  our  graces,  because  they 
are  none  of  ours:  for  every  degree  of  grace  is  freely  bestowed  by 
God  upon  undeserving  creatures. 

Q.   What  is  the  procuring  cause  of  our  sanctijication? 

A.  The  blood  of  Christ. 

Q.  By  what  means  is  ii  carried  on  in  believers  ? 

A.  By  means  of  God's  ordinances  and  providences  as  he  plea 
selh  to  bless  them. 

Q.  jyhat  is  the  subject  of  our  sanctif  cation?  or  what  part  of 
lis  is  it  that  is  sanctif  ed? 

A.  The  whole  man. 

Q.   What  do  you  mean  by  the  whole  man  ? 

A.  The  whole  powers  and  faculties  of  the  soul,  and  the  whole 
senses  and  members  of  the  body;  both  inward  and  outward  man 
is  sanctified. 

Q.  How  are  the  powers  and  faculties  of  the  soul  renewed  and 
sanctified? 

A.  By  the  Holy  Spirit's  diffusing  his  gracious  influences  upon 
the  heart,  understanding,  will,  conscience,  memory,  and  affections 
of  the  soul,  whereby  they  are  cleansed  from  sin,  made  new,  spir- 
itual and  holy,  and  remarkably  fitted  for  serving  and  glorifying 
God. 

Q.  How  are  the  senses  and  members  of  the  body  sanctified? 

A.  By  changing  them  into  a  holy  use,  making  these  that  before 
were  instruments  of  sin,  now  become  instruments  of  righteous- 
ness; so  that  the  outward  conversation  is  ordered  aright  according 
to  the  rule  of  God's  word. 

Q.  After  what  pattern  is  the  change  made  in  sanctfication  ? 

A.  After  the  image  of  God, 

Q,   Wherein  doth  this  image  consist? 

A.  In  resembling  God,  and  becoming  like  him  in  holiness  and 
purity;  in  hatred  to  sin,  and  love  to  righteousness. 

Q.  Is  the  image  of  God  perfectly  restored  to  us  while  in  this 

life? 

A.  No:  for  tlie  work  of  sanctification  is  imperfect  in  the  best 
of  God's  people  while  on  this  side  of  heaven. 

Q.  How  doth  that  appear? 

A.  From  the  complaints  they  make  of  the  remainders  of  sin  in 
them,  which  make  a  continual  struggle  between  grace  and  cor- 
ruption: and  hence  it  is  that  our  best  duties  are  marred  with 
sin. 

Q.  Why  doth  God  leave  corruption  in  his  people  as  long  as 
they  are  here? 

A.  1.  To  keep  them  always  humble  under  a  sense  of  sin,  and 
their  need  of  a  Saviour.  2.  To  teach  them  to  make  continual  use 


OF  SANCTIFICATION.  119 

of  Christ  for  righteousness  and  strength.  3.  To  magnify  his  pow- 
er in  preserving  weak  grace  in  the  midst  of  corruption.  4.  To 
loose  their  hearts  from  this  world,  where  they  have  such  a  strug- 
gling life,  and  make  them  long  for  heaven,  where  they  shall  tri- 
umph over  corruption,  and  have  perfect  purity  for  ever. 

Q.    Will  sanctification  never  be  perfected  till  that  time? 

A.  No. 

Q.  Do  sancti-fication  and  glorification  differ  specifically  ? 

A.  i\o,  but  only  in  degrees;  for  grace  is  glory  begun,  and  glory 
is  grace  perfected. 

Q.  What  are  the  parts  of  sanctification  mentioned  in  the  an^ 
sirer? 

A.  'J^hey  are  two,  to  wit,  mortification^  and  virification;  or 
dying  to  sin,  and  living  to  righteousness. 

Q.    What  do  you  mean  by  mortification,  or  dying  to  sin  ? 

A.  The  gradual  weakening  and  subduing  the  power  of  sin  in 
our  souls. 

Q.  By  what  marks  may  ire  know  if  we  be  dying  to  sin? 

A.  I.  If  we  be  growing  in  our  hatred  of  sm,  and  be  laboring 
for  its  utter  destruction.  2.  If  we  be  careful  to  withdraw  every 
thing  that  proves  fewel  to  our  corruptions,  and  to  check  the  first 
motions  of  sin.  3.  If  we  bewail  it  before  the  Lord  when  we  feel 
its  strength,  and  pray  earnestly  against  it.  And,  4.  If  we  be  stu- 
dying to  improve  the  death  of  Christ  for  the  death  of  sin. 

Q.  IVhat  is  imported  in  the  other  part  of  sanctification,  living 
more  and  more  unto  righteousness  ? 

A.  It  is  to  have  a  growing  principle  of  spiritual  life  in  our  souls, 
prompting  us  to  obey  the  will  of  God  in  all  things,  and  to  aim  at 
further  advancement  in  true  holiness, 

Q.  What  is  the  difference  betwixt  morality  in  natural  men, 
and  true  sanctification  in  believers  ? 

A.  The  first  is  the  product  of  nature,  and  makes  some  change 
only  upon  the  outward  life;  but  the  second  is  the  fruit  of  the  Spir- 
it, and  makes  a  gracious  change  upon  the  heart.  The  first  pro- 
ceeds from  self,  and  tends  to  self;  but  the  second  proceeds  from  a 
principle  of  love  to  God,  and  tends  to  his  glory.  In  the  first, 
Christ  is  neglected;  but  in  the  second,  his  strength  and  righteous- 
ness are  sought  to  and  employed. 

Q.  Is  there  an  absolute  necessity  of  sanctification  here,  in  or- 
der to  salvation  hereafter? 

A.  Yes;  for  we  are  assured  of  it,  that  "  without  holiness  no 
man  shall  see  the  Lord,"  Heb.  xii.  14.  An  unsanctified  man  can 
have  no  communion  with  a  holy  God. 

Q.  Jj  it  possible  that  great  and  notorious  sinners  can  be  sanc- 
tified? 


120      OF  THE  ASSURANCE  OF  GOD'S  LOVE. 

A.  Yes;  for  the  apostle  Paul,  speaking  of  the  vilest  of  sinners, 
saith  to  the  Corinthians,  "  Such  were  some  of  you,  but  ye  are 
sanctified,"  iCor.  vi.  Jl. 

Quest.  36.  What  are  the  henejlts  ivhich  in  this  life 
do  accompany  or  flow  from  justification,  adoption 
and  sanctification  P 

Jlns,  The  benefits  which  in  this  life  do  accompany 
or  flow  from  justification,  adoption  and  sanctification, 
are,  assurance  of  God's  love,  peace  of  conscience,  joy 
in  the  Holy  Ghost,  increase  of  grace,  and  perseve- 
rance therein  to  the  end. 

Q.  How  many  henejlts  belonging  to  justified  and  sanctijied 
persons  are  there  set  forth  in  the  answer? 

A.  Five. 

Q.  Which  is  the  frst? 

A.  Assuranceof  God's  love. 

Q.  Doth  God  bear  a  special  love  to  justified  persons  above  oth- 
ers ? 

A.  Yes;  they  are  the  special  objects  of  God's  love. 

Q.  May  believers  in  this  life  attain  to  the  persuasion  or  assu- 
rance of  this  love? 

A.  Yes. 

Q.  How  doth  that  appear? 

A.  From  the  command  of  God  enjoining  all  Christians  to  seek 
after  it;  and  from  the  instances  of  many  believers  who  have  actu- 
ally attained  to  the  sure  knowledge  and  persuasion  of  ihe  love  of 
God  to  them,  2  Pet.  i.  10.  Heb.  vi.  1 1.  Rom.  v.  2,  3.  Rom.  viii. 
16,  38,  39.  2  Cor.  v.  2.  1  John  iii.  14,  19,  21,  24.  1  John  v.  13. 
Cant.  vi.  3.  Job  xix.  25.  2  Tim.  i.  12. 

Q.  Can  any  person  attain  to  this  assurance  without  special 
revelation  from  God? 

A.  Yes. 

Q.  How  do  they  come  at  it? 

A-  Two  ways;  1.  By  rational  evidence  and  proofs  from  the 
word  of  God,  namely,  when  they  discover  the  inward  evidences 
of  these  graces  wrought  in  their  souls,  to  which  the  promises  of 
God's  special  love  are  annexed.  2.  By  the  testimony  of  God's 
Spirit,  bearing  witness  with  their  spirits,  that  they  are  the  children 
of  God,  1  John  ii.  3,  and  iii.  14,  19.  Rom.  viii.  16. 

Q.  By  7vhat  marks  and  evidences  may  we  know  our  interest 
in  God'^s  love? 


OF  THE  ASSURANCE  OF  GOD'S  LOVE.       121 

A.  By  our  receiving  of  Christ  in  the  gospel -offers,  and  trust- 
ing in  him;  by  our  love  to  Christ  and  to  his  people;  by  our  affec- 
tion to  God's  laws,  and  care  to  observe  them;  by  our  opposing  of 
all  sin,  and  particularly  beloved  lusts;  by  our  desires  after  holi- 
ness, and  the  like,  Mark  xvi.  16.  John  i.  12.  Prov.  viii.  17.  1 
John  iii.  14.  Psal.  cxix.  165,  and  xviii.  23.  1  John  iii.  3.  Phil. 
iii.  3.  Psal.cxix.  5,6.   1  Pet.  ii.  7. 

Q.  What  do  you  mean  by  the  Spirifs  witnessing  with  ovr  Spir- 
its? Rom.  viii,  16. 

A.  His  shining  upon  our  graces,  and  enabling  us  to  discern 
them:  his  concurring  with  the  rational  inferences  of  our  spirits 
therefrom,  and  strengthening  us  to  conclude  that  we  are  the 
children  of  God. 

Q.  Is  this  assurance  essential  to  faith,  and  the  attainment  of 
every  believer  ? 

A.  No;  for  some  of  them  may  walk  in  darkness,  and  have  no 
light,  fsa.  1.  10. 

Q.  Do  any  true  believers  lose  their  interest  in  God^s  love? 

A,  No;  for  nothing  can  separate  them  from  the  love  of  God 
which  is  in  Christ:  but  they  may  be  without  the  sense  and  assu- 
rance of  that  love. 

Q.  Whence  is  it  that  God^s people  lose  the  sense  and  assurance 
of  his  love? 

A,  It  proceeds  frequently  from  their  sloth  and  negligence  in 
duty,  and  from  their  venturing  upon  sins  against  light;  and 
sometimes  from  God's  withdrawing  the  light  of  his  countenance 
for  wise  and  holy  ends,  2  Pet.  i.  10.  Cant.  v.  3,  6.  Psal.  li.  8, 
12,  14,  and  Ixxvii.  7,  8,  9. 

Q.  Why  doth  God  withdraw  from  his  oiim  people,  and  deny 
them  the  sense  of  his  love  ? 

A.  He  doth  it  sometimes  to  hide  pride  from  their  eyes,  and  to 
teach  them  to  live  by  faith  rather  than  by  sense:  hence  it  may  be 
that  some  of  weaker  grace  are  allowed  more  sensible  comforts 
than  those  who  are  stronger. 

Q.  How  may  we  distinguish  true  assurance  from  presumption  ? 

A.  True  assurance  humbles  the  soul,  and  makes  it  watchful 
against  sin;  but  presumption  puffs  up,  and  makes  men  secure. — 
True  assurance  is  willing  to  come  to  the  light  for  trial,  but  pre- 
sumption shuns  the  light.  Gal.  ii.  20.  2  Cor.  vii.  1.  Psal.  cxxxix. 
23,  24.  John  iii. 20,  21. 

Q.  Should  not  all  Christians  press  for  the  assurance  of  God'' s 
love,  as  a  thing  of  great  advantage  to  them? 

A.  Yes. 

Q.   What  is  the  advantage  of  having  it? 

A.  It  quiets  the  mind,  and  removes  the  fear  of  death;  it  en- 

L 


in  OF  PEACE  OF  CONSCIENCE. 

larges  the  heart  with  love  and  thankfulness  to  God,  and  gives 
strength  and  cheerfulness  in  the  perfornaance  of  commanded  du- 
ties. 

Q,  Doth  this  assurance  tempt  or  incline  men  to  negligence  or 
looseness? 

A.  No;  but  rather  excites  and  quickens  them  to  diligence  in 

body  duties. 

OF    PEACE    OF   CONSCIENCE. 

Q.  Is  peace  of  conscience  a  hencjit  that  belongs  to  those  who 
arejustijicd,  adopted,  and  sanctified? 

A.  Yes. 

Q.  Do  all  sanctified  persons  enjoy  this  benefit  at  all  times? 

A.  No. 

Q.  What  should  hinder  it,  seeing  God  speaks  peace  to  such 
persons,  and  forgives  all  their  sins? 

A.  Many  times  these  whose  sins  are  forgiven  them,  cannot  be 
brought  to  forgive  themselves;  sometimes  clouds  of  unbelief  and 
temptations  do  sadly  darken  their  evidences,  and  they  relapse 
into  untender  walking,  whereby  their  consciences  may  be  much 
disquieted,  Psal.  xxxviii.  3,  8.  Isa.  lix.  2. 

Q.  What  is  it  that  doth  paciftj  conscience  when  troubled  or 
wouTidcd? 

A.  Conscience  being  God's  deputy  in  us,  nothing  less  can  pa- 
cify it  than  what  pacifieth  divine  justice,  namely,  the  blood  of 
Christ. 

Q.  Horn  doth  the  blood  of  Christ  pacify  conscience  ? 

A.  By  obtaining  the  removal  of  the  guilt  and  power  of  sin 
from  us,  and  the  lifting  up  of  God's  countenance  upon  us. 

Q.  Can  any  unbeliever  have  peace  of  conscience? 

A.  He  may  have  a  false  peace,  but  it  is  only  the  believer  in 
Christ  that  hath  true  peace  of  conscience,  Luke  xi.  21.  Rom.  v.  1. 

Q.  Whence  doth  the  peace  of  unbelievers  proceed  ? 

A.  Partly  from  the  deceitful ness  and  flattery  of  their  own 
liearts;  and  partly  from  the  devil,  that,  as  a  strong  man  armed, 
keeps  the  house,  Luke  xi.  21. 

Q.  \^/hat  is  the  difference  between  a  true  and  a  false  peace  of 
conscience? 

A.  True  peace  of  conscience  is  attained  by  the  use  of  means, 
such  as  the  ordinances,  earnest  prayer,  brokenness  of  heart  for 
sin,  tender  and  holy  walking  before  God;  it  arises  from  faith  in 
Christ  the  peace-maker,  and  makes  a  man  careful  of  pleasing 
God,  and  fearful  of  olfending  him.  Whereas  a  false  or  presump- 
tuous peace  comes  not  this  way,  and  bath  no  such  attendants; 


OF  JOY  IN  THE  HOLY  GHOST.  123 

nay,  it  is  grounded  upon  vain  imaginations,  and  is  attended  with 
carnal  security,  neglect  of  duty,  and  untender  walking,  2  Thess. 
iii.  16.  1  Sam.  i.  12,  18.  Isa.  Ivii.  15.  Ps.  cxix.  165.  Gal.vi.  16. 
Rom.  V.  1,2.  Rev.  iii.  17.  Deut.  xxix.  19. 

Q.  Doth  the  belieiier''s  inward  'peace  come  and  go  with  his  out- 
inard  peace? 

A,  No;  for  he  may  have  great  tribulation  in  the  world,  when 
yet  he  may  have  much  inward  peace  through  Christ.  John  xvi. 
33.  Hab.  iii.  17,  18. 

Q.    What  is  the  best  ivay  to  maintain  our  inward  peace? 

A.  By  making  much  use  of  Christ  who  is  our  peace,  lookmg 
daily  to  him  for  righteousness  and  strength,  and  strict  walking 
by  gospel  rules,  Eph.  ii.  14.  Gal.  vi.  16. 

Q.  Doth  the  believer'' s  peace  with  Gad  still  alter  with  his  peace 
of  conscience? 

A.  No. 

Q.  How  is  it  that  the  believer^s  state  of  peace  is  maintained, 
when  his  sense  of  peace  is  lost? 

A.  By  reason  ot'the  stability  of  God's  covenant,  and  the  prev- 
aiency  of  Christ's  continued  intercession  with  God  for  his  people, 
Psal.  Ixxxix.  31,  32,  33,  34.  1  John  ii.  1. 

OF    JOY   IN    THE    HOLY    GHOST. 

Q.    What  do  you  mean  by  joy  in  the  Holy  Ghost? 

A.  That  spiritual  joy,  delight,  and  complacency,  which  the 
Holy  Ghost  works  in  his  people,  when  he  clears  up  their  eviden- 
ces, or  allows  ihem  special  favours  to  their  souls. 

Q.  Why  is  this  spiritual  joy  called  joy  in  the  Holy  Ghost? 

A.  Because  he  breeds  and  feeds  this  joy;  hence  it  is  called  the 
fruit  of  the  Spirit,  Gal.  v.  22. 

Q.   What  are  the  chief  grounds  of  this  joy  ? 

A.  Ordinarily  they  are  a  sense  of  our  interest  in  Christ,  and  of 
our  justification  by  his  righteousness;  or  his  gracious  presence 
with  us,  his  work  in  us,  the  success  of  his  gospel,  or  a  prospect 
of  heaven,  Psalm  cl.  2.  Isa.  Ixi.  10.  Hab.  iii.  18,  Phil.  i.  25. 
Acts  ii.  46,  47,  and  viii.  8.  Psalm  Ii.  12.  Rom.  v.  2. 

Q.  Wherein  doth  this  spiritual  joy  differ  from  the  joy  of  the 
world? 

A.  Spiritual  joy  is  inward  and  pure,  deep  and  solid;  it  bears 
up  under  outward  troubles,  and  disposes  the  soul  for  all  spiritual 
performances:  but  worldly  joy  is  muddy  and  sensual,  blown  away 
by  every  cross  wind,  leaves  the  mind  under  uneasy  refiections,  ii> 
disposeth  for  holy  duties,  and  vanisheth  at  the  approach  of  death. 

Q.   What  is  it  that  is  jnosi  deMructite  to  the  true  Christian''  - 

joy? 


124  OF  GROWTH  IN  GRACE. 

A.  Sin,  especially  when  it  is  ventured  upon  against  light, 
Psalm  li.  8. 

Q.  May  not  hypocrites  have  flashes  of  spiritual  joy  at  some 
times? 

A.  Yes;  for  so  had  the  stony-ground  hearers,  and  John's  fol- 
lowers, Matt,  xiii.  20,  John  v.  35. 

Q,  T'T  Aa^  is  the  difference  between  the  true  spiritual  joy  of  he* 
licvcrs,  and  the  temporary  joy  of  hypocrites? 

A.  True  spiritual  joy  comes  in  the  way  of  godly  sorrow  for  sin 
and  of  faith  in  Jesus  Christ,  it  disposeth  a  man  to  humility  and 
lowliness  of  mind,  to  hate  sin  more  vehemently,  resist  templations 
more  steadily,  and  perform  duty  more  cheerfully:  but  the  hypo- 
crite's joy  being  without  any  true  foundation  or  right  views  of 
Christ,  it  keeps  sin  in  its  strength,  puffs  up  the  man  with  a  conceit 
of  himself,  and  very  soon  leaves  him  as  carnal  and  unholy  as  ever. 

OF    GROWTH    IN    GRACE. 

Q.   What  is  meant  by  the  word  grace  ? 

A.  Sometimes  grace  is  taken  for  God's  good-will  towards  u?, 
that  is,  his  mercy  and  favour  to  sinners  through  Christ;  and  it  is 
by  his  grace  we  are  said  to  be  elected,  called,  justified  and  saved, 
Rom.xi.  6.  Gal.i.  15.  Rom.  iii.  24.  Epii.  ii.  8.  Sometimes  again 
grace  is  taken  for  God's  good  work  in  us,  or  these  gracious  quali- 
ties which  he  infuses  and  plants  in  all  justified  persons,  such  as 
repentance,  faith,  love,  &c.  whereby  they  are  sanctified  and  made 
meet  for  heaven,  2  Pet.  iii.  18.  James  iv.  6.  Col.  iii.  16.  Eph.  iv. 
7.  John  i.  16.  And  in  this  last  sense  grace  is  to  be  understood 
in  the  answer. 

Q.  Is  all  true  grace  of  a  growing  nature? 

A.  Yes. 

Q.   What  doth  the  scripture  compare  it  to  in  its  growing? 

A.  To  the  morning  light,  that  encreaseth  more  and  more  unto 
the  perfect  day:  and  to  the  husbandman's  seed,  which  springs 
and  groweth  up,  he  knoweth  not  how,  Prov.  iv.  18.  Mark  iv.  26, 
27. 

Q.   Wherefore  is  it  that  all  true  grace  must  grow? 

A.  Because  it  is  the  seed  of  God,  and  every  soul  possessed  of 
it  is  united  to  Christ;  likewise  there  is  a  stature  appointed;  to 
which  every  Christian  must  gradually  advance,  that  so  he  may 
be  made  meet  for  the  inheritance  above,  1  John  iii.  9,  and  xv.  5. 
Eph.  iv.  12,  13.  Col.i.  12. 

Q.   Jihcn  may  grace  be  said  truly  to  grow  in  a  believer? 

A.  When  it  receiveth  new  additions  or  degrees  of  strength; 
which  may  be  perceived,  either,  1.  When  its  growth  is  inward,  in 


OF  PERSEVERANCE  IN  GRACE  125 

respect  of  heart  sincerity  and  liveliness:  or,  2.  When  it  is  out- 
ward, in  respect  of  the  fruits  of  holiness  produced  in  the  life;  or, 
3.  When  it  is  downward,  in  respect  of  self-abasement,  and  the 
rooting  of  gracious  habits  in  the  soul;  or,  4.  When  it  is  upward, 
in  spirituality  and  heavenly-mindedness. 

Q.  Do  believers  ai  all  times  actually  grow  in  grace? 

A.  No;  but  they  are  still  in  a  growing  disposition,  and  desirous 
to  grow. 

Q.  May  not  true  grace  sometimes  decay  ? 

A.  Yes;  for  sometimes  believers  do  leave  their  first  love,  and 
the  good  things  which  remain  in  them  may  be  ready  to  die,  Rev. 
ii.  4,  and  iii.  2. 

Q.   Whence  is  it  that  grace  doth  decay  in  believers? 

A.  Sometimes  it  proceeds  from  violent  storms  of  temptations; 
but  ordinarily  from  their  unwatchfulness,  their  neglect  of  employ- 
ing Christ,  their  grieving  of  the  Spirit,  or  harbouring  of  known 
sin. 

Q.   ^Vhat  are  the  ordinary  symptoms  of  grace  in  decay? 

A.  \.  Lossofspiritualappetite,  and  of  delight  in  duty.  2.  Loss 
of  wonted  hatred  of  sin,  and  of  tenderness  of  conscience,  3.  Loss 
of  desire  for  the  coming  of  Christ's  kingdom.  4.  A  growing  love 
to  the  world  and  time's  things. 

Q.  How  may  we  know  if  grace  be  real  and  true,  though  it  be 
very  weak? 

A.  Wherever  grace  is  true,  sin  will  be  felt  as  a  burden,  the  soul 
will  esteem  Christ  precious,  his  ordinances  and  people  will  be 
loved,  and  more  grace  and  holiness  will  be  earnestly  desired. 

Q.  What  means  shall  we  use  to  get  weak  and  languishing 
grace  brought  to  thrive  and  grow? 

A.  We  must  be  duly  sensible  of  the  spiritual  consumption,  and 
apply  to  the  Physician  for  help;  we  must  search  if  there  be  any 
unmortified  lust  at  the  root  of  grace,  and  remove  it;  we  must  look 
to  Christ  for  his  Spirit's  influences,  and  blessing  upon  ordinances 
and  providences,"  earnestly  pleading  his  promises  of  quickening 
and  strength,  and  that  he  may  come  as  the  dew  ^to  Israel,  Psai, 
Ixxxv.  6.  Hos.  xiv.  4,  5,  6.  Psal.  cxix.  25,  28. 

OF    PERSEVERANCE    IN    GRACE. 

Q.  Is  perseverance  in  grace  a  privilege  of  justijied  persons? 
A.  Yes. 

Q.   What  do  you  mean  by  perseverance  in  grace? 
A.  A  continuing  still  in  the  state  of  grace,  and  in  the  practice 
of  godliness  to  the  end. 

Q.  Can  no  justijied  person  fall  totally  and  finally  from  grace? 

L  2 


12G  OF  PERSEVERANCE  IN  GRACE. 

A.  No. 

Q,  How  are  you  assured  of  thai? 

4--  From  iheunchang€ableness  of  God,  and  tlie  nature  ofgracc; 
for  the  gifts  and  calling  of  God  are  without  repentance;  and  grace 
in  believers  is  a  well  of  water  springing  up  unto  everlasting  life, 
Koin.  xi.29.  John  iv.  14. 

Q.  Do  all  that  profess  Christ  persevere  in  their  prof essi  on? 

A.  No;  for  we  read  of  many  who  have  fallen  from  it,  John  vi. 

Q.   ^Vhy  do  not  all  the  professors  of  Christ  persevere? 

A.  Because  many  of  them  are  not  rooted  in  sincerity;  and  they 
who  begin  in  hypocrisy  do  commonly  end  in  apostacy,  Matt.  xiii. 
20,  2irPsal.rxxviii.37. 

Q.  May  not  truly  gracious  souls  fall  very  foully  into  gross 
sins? 

A,  Yes. 

Q .  Have  we  any  examples  of  such  upon  record  ? 

A.  Yes;  we  have  Lot,  Noah,  David,  and  Peter. 

Q.    IV hy  are  such  instances  recorded  ? 

A.  To  teach  us  to  distrust  our  own  strength,  to  avoid  all  temp- 
tations to  sin,  to  live  and  rely  upon  our  Surety,  and  not  to  despair 
of  mercy  upon  our  penitent  returning  to  the  Lord. 

Q.  Did  not  these  who  fell  so  foully,  fall  from  grace? 

A.  1.  Not  totally:  for  though  they  fell  from  many  degrees  of 
grace,  yet  not  from  all  grace;  they  came  to  have  liitle  faith,  but 
not  to  be  quite  without  faith.  2.  Noifnally,  or  without  recovery  j 
for  though  they  fell  from  God  for  a  lime,  yet  repentance  and  re- 
covery were  secured  to  them. 

Q.  Arc  there  not  many  who  have  once  looked  mcll,  who  have 
become  fnal  apostates  from  God? 

A.  Yes;  but,  when  any  fall  totally  and  finally  from  God,  we 
may  conclude  they  were  never  that  in  sincerity  which  they  appear- 
ed to  be:  they  were  only  saints  in  profession,  but  not  in  reality,  1 
John  ii.  19. 

Q.  Is  it  not  said,  the  branches  in  Christ  that  hear  not  fruit, 
shall  be  taken  away,  John  xv.  2.  Is  not  that  a  falling  from 
grace  ? 

A.  These  fruitless  branches,  there  spoken  of,  were  not  in  Christ 
by  faith,  but  by  profession  only. 

Q.  Did  not  Adam  and  Solomon,  who  were  gracious  persons^ 
fall  totally  and  finally  ? 

A.  As  for  Adam,  he  had  no  promise  of  perseverance,  though 
yet  it  is  most  probable  he  was  recovered  by  believing  in  Christ 
upon  the  promise  that  was  freely  tendered  to  him  by  God  him- 
self    And  as  for  Solomon,  we  have  ground  to  believe  he  was 


OP  BKNEFJTS  AT  DEATH.  127 

recovered  by  the  mercy  of  God  unto  repentance,  2  Sam.  vii.  14, 
15. 

Q.  Why  have  we  so  many  cautions  and  warnings  given  to  he- 
lieversin  scripture,  if  they  could  not  fall  away  from  grace? 

A.  These  warnings  and  dehoriations  are  some  ot  the  means 
which  God  makes  use  of  to  prevent  their  falling  away. 

Q.  Is  it  owing  to  the  free  will  or  strength  of  grace  in  believers^ 
that  they  fall  not  away  finally  ? 

A.  No  J  tor  Adam  and  angels,  who  had  stronger  grace,  fell ;  and 
so  would  believers,  if  they  were  not  upheld  by  a  power  superior 
to  any  thing  in  themselves. 

Q.   What  are  the  main  grounds  of  the  saints'' perseverance? 

A.  The  immutability  of  God's  covenant  and  electing  love; 
their  being  the  purchase  of  Christ's  blood,  and  united  to  him; 
Christ's  potent  intercession,  together  with  the  power  and  promise 
of  God,  John  X.  11,28.  Luke  xxii.  32.  2  Pet.  i.  5. 

Q.  What  promise  have  believers  for  their  perseverance  in  grace 
to  the  end? 

A.  They  have,  among  others,  that  in  Jer.xxxii.  40.  Iwillmahe 
an  everlasting  covenant  with  them,  and  I  trill  not  turn  away  from 
them  to  do  them  good;  but  I  will  put  my  fear  in  their  hearts,  that 
they  shall  not  depart  from  me. 

Quest.  37.  'fV  hat  benefits  do  believers  receive  from 
Christ  at  death  F 

Jlns.  The  souls  of  believers  are  at  their  death  made 
perfect  in  holiness,  and  do  immediately  pass  into  glo- 
ry, and  their  bodies  being  still  united  to  Christ,  do 
rest  in  their  graves  till  the  resurrection, 

Q.  Do  the  benefits  which  believers  receive  from  Christ  end 
with  their  lives? 

A.  By  no  means;  for  they  receive  far  greater  benefits  than  ever 
at  (3eath,  and  after  death. 

Q.  Whom  do  you  understand  by  believers  here? 

A.  Those  who  give  credit  to  the  word  of  God,  and  do  lieartily 
receive  and  real  upon  Christ  for  salvation  as  he  is  offered  to  sin- 
ners in  the  gospel. 

Q.  Whether  is  it  upon  believers^  souls  or  bodies  that  Christ 
doth  bestow  his  benefits  at  death  ? 

A,  It  is  both  upon  their  souls  and  bodies. 

Q.   ^'hat  are  the  benefits  granted  to  their  souls  at  death  ? 

A.  There  are  two  mentioned  in  the  answer:  1.  They  are 
made  perfect  in  holiness.  2.  They  do  immediately  pass  into 
glory, 


128  '      OF  BENEFITS  AT  DEATH. 

Q.  Do  all  believers  arrive  at  perfection  in  holiness? 

A.  Yes. 

Q.   When  do  they  arrive  at  it? 

A.  At  their  death. 

Q.  Can  none  attain  to  it  during  this  life? 

A.  No. 

Q.   "^hyso? 

A.  Because  sin  is  never  wholly  rooted  out  of  the  soul  till 
death. 

Q.  How  doth  that  appear? 

A.  Both  from  the  word  of  God,  and  our  own  experience,  1 
Johni.  8.  Rom.  vii  23,  24. 

Q.   Why  must  all  believers  be  made  perfectly  holy  at  death  ? 

A,  Because  no  unclean  thing  can  enter  within  the  gates  of  the 
new  Jerusalem,  Rev.  xxi.  27. 

Q.  How  is  it  that  believers  are  made  perfectly  holy  at  death? 

A.  Their  graces  are  perfected,  and  the  roots  of  sin  plucked  up 
out  of  their  nature,  which  cannot  be  till  the  earthly  fabric  be  dis- 
solved. 

Q.  Do  the  souls  of  believers  die  or  sleep  with  their  bodies  ? 

A.  No:  they  live,  and  act  in  a  separate  state. 

Q,   Whither  do  they  go  upon  leaving  the  body? 

A.  Into  glory. 

Q.  How  soon  after  death? 

A.  Immediately,  without  any  delay. 

Q.  Do  they  not  go  to  j'vrgato?^  by  the  way,  thai  f^ey  may  be 
purged  from  sin,  and  made  pure  to  enter  into  heaven? 

A,  There  is  no  ground  for  that  Popish  fiction  in  the  word  of 
God;  there  being  no  purgatory,  but  the  blood  of  Christ. 

Q.  How  do  you  prove  from  scripture  that  they  pass  immedi- 
ately into  glory? 

A.  From  these  passages  which  tell  us,  that  Lazarus'  soul  was 
presently  carried  by  angels  into  Abraham's  bosom;  that  the  peni- 
tent thief  was  immediately  glorified;  that  death  is  gain  to  the  be- 
liever, and  brings  him  to  the  Lord's  presence;  all  which  made  the 
apostle  desire  to  depart  that  he  might  be  with  Christ,  Luke  xvi. 
22,  and  xxiii.  43.  2  Cor.  v.  8.  Phil.  i.  21,  23. 

Q.  What  do  you  mean  by  that  glory  which  believers  immedi' 
ately  pass  into  at  death  ? 

A.  The  immediate  presence,  vision,  and  fruition  of  God, 
which  they  are  presently  adtnitted  to  after  death.  Well  may  be- 
lievers be  said  then  to  pass  into  glory:  for  then  it  is  that  they  pass 
into  a  glorious  state,  a  glorious  place,  a  glorious  company,  and 
glorious  employment. 

Q.  What  is  that  glorious  state  tvhich  believers  enter  into  at 
death  ? 


OF  BENEFITS  AT  DEATH.  129 

A.  It  is  a  state  of  eternal  rest  and  nearness  with  God,  Heb.  iv. 
9.  Rev.  xiv.  13.  2  Cor.  v.  8. 

Q .   What  is  that  glorious  place  which  they  pass  into  ? 

A.  It  is  their  Father's  house  in  heaven,  called  the  King's  pal- 
ace, in  which  Christ  hath  prepared  mansions  for  them,  Psal.  xlv. 
15.  John  xiv.  2. 

Q.   Jfhat  are  the  glorious  company  they  are  admitted  to? 

A.  The  company  of  God,  of  Christ,  of  the  angels,  and  spirits 
of  just  men  made  perfect,  2  Cor.  v.  8.  Phil.  i.  21.  1  Thess.  iv. 
17.  Heb.  xii.  22,  23,  24. 

Q.    What  is  the  glorious  employment  they  enter  upon  ? 

A.  They  will  be  employed  continually  in  admiring  and  prai- 
sing of  God. 

Q.  What  is  it  in  God  that  will  he  the  subject  of  their  admira- 
tion and  praise? 

A.   His  glorious  perfections,  and   wonderful  works;  and  espe- 
cially his  redeeming  love,  and  that  amazing  work  of  God  mani- 
fested in  the  flesh,  and  dying  for  us,  Rev.  i,  5,  and  iv.  11,  and  v. 
9,  12. 

Q.  WhaioenefUs  have  believers  from  Christ  at  death,  in  res- 
pect of  their  bodies? 

A.  Their  bodies  at  death  do  remain  in  union  with  Christ,  and 
do  rest  in  their  graves  as  in  beds  until  the  resurrection,  I  Thess. 
iv.  14.  Isa.  Ivii.  2. 

Q.  Wherefore  is  it  that  believers  must  meet  with  death? 

A.  Because  it  is  appointed  unto  men  once  to  die;  and  death 
doth  pass  upon  all  men,  for  that  all  have  sinned,  Heb.  ix.  27. — 
Rom.  V.  12. 

Q.  Are  none  excepted  from  this  law  of  death? 

A.  None  but  Enoch,  and  Elias,  who  were  translated  to 
heaven  without  lasting  of  death;  and  these  who  will  be  found 
alive  on  the  earth  at  Christ's  second  coming,  1  Cor.  xv.  61.  1 
Thess.  iv.  15. 

Q.    Was  death  appointed  as  the  punishment  of  sin  ? 

A.  Yes,  Rom.  vi.  23. 

Q.  Why  then  do  believers  die,  seeing  they  are  freed  from  all 
the  punishment  of  sin,  by  Chrisfs  suffering  it  for  them? 

A.  Christ  might  have  removed  death  altogether  from  believers 
if  he  had  pleased;  but  he  hath  thought  fit  only  by  his  death  to 
change  the  nature  of  it,  and  take  all  that  was  penal  out  of  it;  so 
that  he  hath  now  quite  altered  death  to  believers,  turning  it  from 
an  enemy  to  be  a  friend,  from  a  punishment  to  be  a  purgation,  or 
a  special  mean  for  bringing  about  their  perfect  sanctification,  and 
thorough  cleansing  from  all  sin.  And  hence  it  is  that  death  is 
ranked  among  the  believer's  blessings  or  privileges,  1  Cor.  iii. 
22o 


130  OP  BENEFITS  AT  DEATH. 

Q,  Is  there  not  a  great  difference  between  the  death  of  a  be- 
liever, and  an  unhcUcver? 

A.  Yes;  for  to  the  one  it  is  the  effect  of  God's  love,  to  the  oth- 
er it  is  the  punishment  of  sin;  to  the  one  it  is  his  Father's  servant 
sent  to  bring  him  home  to  his  Father's  house,  to  the  other  it  is 
an  officer  of  justice  sent  to  arrest  him  for  his  fearful  debts  and 
crimes. 

Q.  What  is  the  difference  between  the  graves  of  believers,  and 
unbelievers  ? 

A.  The  graves  of  believers  are  beds  of  rest,  wherein  they  sleep 
in  Jesus;  and  it  is  by  virtue  of  the  union  subsisting  between  him 
and  them,  that  they  shall  be  awaked  from  their  sleep  in  the  morn- 
ing of  the  resurrection;  but  the  grave  is  a  prison  to  unbelievers, 
wherein  their  bodies  are  kept  in  custody  until  the  judgment  of  the 
great  day,  and  from  which  they  shall  be  raised  by  the  power  of 
God  their  terrible  Judge. 

Q.  How  can  there  be  any  union  between  so  glorious  a  person 
as  Christ,  and  our  vile  bodies  ivhen  rotting  in  the  grave  ? 

A.  Not  only  because  the  covenant-relation  which  Christ  stands 
in  to  believers  reacheth  to  their  very  dust,  but  more  especially 
because  there  is  a  mystical  union  between  Christ  as  the  head,  and 
believers  as  the  members  of  his  mystical  body;  and,  their  dust 
being  parts  of  that  body  mystical,  Christ  doth  still  look  upon  the 
same  as  related  to  him. 

Q.  Since  death  doth  dissolve  the  union  between  the  soul  and 
body,  why  doth  it  not  dissolve  the  union  between  Christ  and  the 
body? 

A.  Because  the  mystical  union  that  is  between  Christ  and  his 
people  is  in  its  nature  indissolvable,  so  that  death  cannot  loose  it, 
as  itdotli  other  unions  and  relations;  but  in  this  respect  it  is  like 
the  hypostatical  union  that  is  between  the  divine  and  human  na- 
ture in  the  person  of  Christ:  for,  when  Christ  died,  the  hypostati- 
cal union  still  remained,  his  divine  nature  being  united  both  to 
his  soul  in  heaven, and  to  his  body  in  the  grave;  so,  wlien  believ- 
ers die,  the  mystical  union  still  remains,  Christ  their  head  being 
united  both  to  their  souls  in  heaven,  and  to  their  bodies  lying  in 
the  grave. 

Q.  Are  all  believer'' s  bodies  laid  in  graves? 

A.  No,  strictly  spealdng;  for  some  martyrs  have  been  burnt  in 
fires  to  ashes,  some  devoured  by  wild  beasts,  and  some  drowned 
in  the  sea:  but  the  places  wheresoever  the  bodies  of  sucli  are  put 
to  corrupt,  are  to  them  as  their  graves :  and  thence  will  Christ  bring 
them. 

Q.  hi  what  respect  is  the  belicrer''s  death  called  a  sleep? 

A.  Because,  as  sleep  doth  ease  and  refresh  the  man  that  is 


OF  BENEFITS  AT  THE  RESURRECTION.      131 

weary  with  toil  and  labour;  so  death  doth  ease  the  weary  believer 
of  all  his  toil  and  struggling  with  sin,  Satan,  and  the  world. — 
Again,  death  is  a  sleep  to  the  believer,  in  regard  he  is  to  be  waken- 
ed again  from  it  in  the  morning  of  the  resurrection,  Psalm  xvii. 
15,  and  xlix.  14. 

Q.  TPhy  are  believer^s graves  called  beds  of  rest? 

A.  Because  therein  they  rest  from  all  their  afflictions  and  la- 
bours in  this  world ;  from  the  wicked's  persecutions,  Satan's  temp- 
tations, and  sin's  workings. 

Q.  How  long  shall  they  rest  in  their  graves? 

A.  Till  the  resurrection. 

Quest.  38.  What  benefits  do  believers  receive  from 
Christ  at  the  resurrection  P 

•Ins,  At  the  resurrection^  believers,  being  raised 
up  in  glory,  shall  be  openly  acknowledged,  and  ac- 
quitted in  the  day  of  judgment,  and  made  perfectly 
blessed  in  the  full  enjoying  of  God  to  all  eternity. 

Q.   What  is  meant  hy  the  resurrection  here  spoken  of? 

A.  The  rising  of  all  the  dead  from  their  graves,  small  and 
great,  just  and  unjust,  who  have  lived  in  all  ages  of  the  world, 
from  the  creation  of  it,  unto  the  last  day,  Acts  xxiv.  15.  Rev.  xx. 
12. 

Q.  How  doth  resurrection  differ  frojn  creation? 

A.  Creation  is  the  making  of  a  new  body  out  of  the  earth,  that 
did  not  subsist  before;  hwi  resurrection  is  the  raising  up  again  of 
the  same  body  out  of  its  former  dust. 

Q.   When  is  this  universal  resurrection  to  he? 

A.  At  the  last  day,  when  Christ  shall  come  to  judgment. 

Q.  How  do  you  prom  the  truth  and  certainty  of  such  a  resur- 
rection ? 

A.  From  the  almighty  power  of  God,  that  is  abundantly  able 
to  raise  the  dead ;  and  from  the  holy  scriptures,  wherein  God  ex- 
pressly declares  he  will  raise  them. 

Q.  What  was  the  cause  of  the  Sadducees^  error,  who  denied 
the  resurrection  ? 

A.  Their  not  knowing  the  two  great  foundations  of  this  doc- 
trine, namely,  the  scriptures,  and  the  power  of  God,  as  Christ 
told  them,  Matt.  xxii.  29. 

Q.  How  could  they  he  ignorant  of  this  doctrine  of  the  resur- 
rection,from  the  scriptures  of  the  Old  Testament,  seeing  Joh  and 
Daniel  plainly  told  them  of  it?  Job  xix.  26,  27.  Dan.  xii.  2. 

A,  The  Sadducees  had  little  regard  to  any  of  these  writings, 


132      OF  BENEFITS  AT  THE  RESURRECTION. 

except  the  five  books  of  Moses,  which  they  imagined  gave  no  hint 
of  the  resurrection,  or  of  a  future  state;  but  our  Lord  did  plainly 
evince  the  contrary  from  these  very  books,  to  the  conviction  of 
all,  Matt,  xxii,  31,  32,  &c.  Mark  xii.  26,  27. 

Q,  How  did  Christ  prove  the  resurrection,  and  a  future  state, 
from  the  books  of  Moses? 

A.  From  Exodus  iii.  IG,  where  God  in  the  bush  spoke  to  Mo- 
ses, long  after  Abraham,  Isaac  and  Jacob  were  dead,  saying,  "  / 
am  the  God  of  Abraham^  and  the  God  of  Isaac,  and  the  God  of 
Jacobs  Now,  seeing  he  saith  not,  Iwas  their  God;  but,  1  am 
their  God:  ouf  Lord  reasons  from  it.  He  is  not  the  God  of  the 
dead,  but  the  God  of  the  living.  And  seeing  the  covenant  rela- 
tion still  stands,  their  souls  must  then  be  living,  and  also  must  be 
united  again  to  their  bodies,  to  which  they  have  an  innate  incli- 
nation, that  so  they  may  be  made  for  ever  happy  in  the  enjoyment 
of  their  covenanted  God. 

Q.  But,  have  ive  not  far  clearer  discoveries  of  this  doctrine  in 
the  New  Testament  ? 

A.  Yes,  in  many  places  of  it. 

Q.  How  is  it  credible  thai  the  dead  bodies  of  men,  after  un- 
dergoing innumerable  different  alterations,  should  afterwards  be 
raised  again  to  what  they  icere? 

A.  It  should  in  no  wise  bethought  incredible,  that  God  should 
raise  the  dead :  for  if  his  power  was  able  to  raise  the  whole  world 
out  of  nothing,  it  cannot  be  thought  hard  for  him  to  raise  our 
bodies  out  of  their  former  dust,  Acts  xxvi.  8. 

Q.  Hath  not  God  given  us  many  proof s  and  instances  ofhi^ 
power  to  raise  the  dead? 

A.  Yes,  as  in  the  raising  of  the  widow  of  Zarephath's  son  by 
Elijah,  the  Shunamite's  son  by  Elisha,  the  dead  man  at  the  touch 
of  Elisha's  bones,  Dorcas  by  Peter,  Eutychus  by  Paul,  besides 
the  resurrection  of  Christ  himself,  and  many  that  were  raised  by 
him  while  he  was  on  earth,  1  Kings  xxvii.  2  Kings  iv.  and  xiii. 
Acts  ix- and  XX.  Matthewxxvii.  Lukevii.  Matthew  ix.  Johnxi. 

Q.  Doth  not  the  nature  and  peifection  ofGod^s  infinite  justice 
require  that  there  should  be  a  resurrection  ? 

A.  Yes;  for  seeing  the  bodies  of  the  wicked  have  been  actors 
in  their  sins,  it  is  just  they  should  share  in  the  punishment  of 
them;  and  believers'  bodies  having  been  instruments  in  God's 
service,  it  is  agreeable  to  equity  that  they  should  share  in  the  re- 
ward and  glory  conferred  upon  them. 

Q.  Have  you  not  some  peculiar  arguments  for  the  resurrection 
of  believer'' s  bodies? 

A.  Yes:  the  resurrection  of  Jesus  Christ  their  head,  and  the 
nature  of  God's  covenant  with  believers,  are  certain  and  satisfy- 
ing arguments  for  it, 


OF  BENEFITS  AT  THE  RESURRECTION.      133 

Q.  Will  the  dead  he  raised  ivitk  the  very  same  bodies  they  had 
when  they  were  alive? 

A,  Yes. 

Q.  How  do  you  prove  that? 

A.  Because,  these  very  bodies  being  the  instruments  of  piety 
or  vice,  it  is  just  that  these,  and  no  other,  should  partake  of  the 
reward  or  punishment.  Again,  if  they  were  not  the  same  bodies, 
it  would  be  more  properly  a  new  creation  than  a  resurrection. — 
But  Job  put  the  matter  out  of  doubt,  by  assuring  us  that  the  bo- 
dies will  be  the  very  same,  Job  xix.  26,  27.  "And  though  after 
my  skin,  worms  destroy  this  body,  yet  in  ray  flesh  shall  I  see 
God:  whom  I  shall  see  for  myself,  and  mine  eyes  shall  behold, 
and  not  another." 

Q.  Will  not  the  bodies  of  believers,  when  raised^  differ  from 
what  they  are  now  ? 

A.  Not  in  regard  of  their  substance  or  essence,  though  they 
will  differ  very  much  in  respect  of  qualities. 

Q.  What  will  be  the  different  qualities  of  believerh  bodies 
when  raised  againt 

A.  Here  they  were  weak,  sickly,  corrupt  and  dying  bodies,  and 
called  vile  bodies,  as  being  the  instruments  of  much  sin ;  but  then 
they  shall  be  strong,  healthful,  pure,  spiritual,  incorruptible,  im- 
mortal and  beautiful  bodies,  Phil.  iii.  21.  I  Cor.  xv.  42,  43,  44, 
52,  53,  54. 

Q.  How  are  believer^s  bodies  said  to  be  raised  in  glory,  and 
to  be  made  conformed  to  Christ'^s  glorious  body? 

A.  In  regard  they  shall  partake  of  his  glory;  for  Christ's  body 
shall  shine  as  the  sun,  and  theirs  shall  shine  like  so  many  bright 
stars  round  about  him;  only  all  their  glory  will  be  borrowed  from 
Christ  their  head, 

Q.  Will  there  not  be  a  great  difference  betwixt  the  resurrec- 
tion of  the  just  and  unjust? 

A.  Yes;  for  the  saints  will  be  raised  to  eternal  life,  and  that  by 
virtue  of  Christ's  resurrection,  and  of  their  union  with  him;  but  the 
wicked  shall  be  raised  to  condemnation  by  virtue  of  the  power  and 
justice  of  God,  which  shall  bring  them  like  malefactors  from  pri- 
son to  the  judgment-seat.  The  saints  shall  rise  with  glory  and 
triumph  amidst  angels  attending  them;  but  the  wicked  shall  rise 
with  trembling,  and  horror,  having  most  deformed  and  ghastly 
looks,  as  men  going  to  be  sentenced  to  everlasting  burnings. 

Q.  What  will  be  the  great  means  of  raising  the  dead  at  the 
last  day? 

A.  The  voice  of  th^  archangel,  and  sound  of  the  last  trumpet, 
which  shall  give  such  a  powerful  summons  to  the  dead,  that  none 
can  sit;  all  thereupon  must  rise  and  appear  before  their  Judge. 

AI 


134      OF  BENEFITS  AT  THE  RESURRECTION. 

Q,  Will  there  not  be  a  speedy  separation  made  betwixt  the 
righteous  and  wicked  in  that  day? 

A.  Yes;  the  angels  will  then  be  employed  to  separate  the  godly 
from  the  wicked,  and  gather  them  all  together  in  one  blessed 
company. 

Q.  How  shall  believers  then  be  disposed  of? 

A.  They  will  be  caught  up  together  to  meet  the  Lord  in  the 
air. 

Q.  What  privileges  shall  believers  have  at  the  judgment-seat 
above  others? 

A.  Christ  will  place  them  on  his  right-hand;  he  will  openly 
acknowledge  and  acquit  them:  lie  will  declare  their  right  to  the 
glorious  inheritance  prepared  for  them,  and  invite  them  to  take 
possession  of  it;  he  will  cause  Ihem  to  sit  with  him  as  assessors 
in  judging  wicked  angels  and  men, 

Q,  What  do  you  mean  by  Chrisfs  open  acknowledging  of  be- 
lievers in  that  day  ? 

A.  His  public  owning  of  them  as  his  elect  and  redeemed  ones, 

Q,  Whom  doth  Christ  say  heicill  acknowledge  for  hiSy  at  that 
day? 

A.  Those  who  own  and  confess  Christ  now. 

Q.   Whom  will  Christ  deny  in  that  day? 

A,  Those  who  disown  and  deny  Christ  novV,  Matt.  x.  32,  33. 
"  Whosoever  therefore  shall  confess  me  before  men,  him  will  1 
confess  also  before  my  Father  who  is  in  heaven.  But  whosoever 
shall  deny  me  before  men,  him  will  1  also  deny  before  my  Father 
who  is  in  heaven." 

Q.  What  do  you  mean  by  Chrisfs  open  acquitting  of  believers 
in  that  day  ? 

A.  His  public  justifying  and  absolving  of  them  from  all  the 
guilt  of  their  sins;  and  his  vindicating  and  clearing  them  from  all 
the  world's  slanders  and  aspersions. 

Q.  Are  not  believers  acknowledged  and  acquitted  by  Christ 
before  this  time? 

A.  Yes;  he  doth  it  in  this  world  when  their  sins  are  pardoned, 
and  he  intimates  this  to  them  by  his  Spirit''s  bearing  testimony 
with  their  consciences,  Rom.  viii.  16,33.  1  Johniii.  21. 

Q.  How  doth  CAm<'5  acknowledging ctwfi  acquitting  o/'JeZkr- 
ers  now,  differ  from  his  doing  it  at  the  judgment- scat? 

A.  1.  In  respect  of  promulgation;  the  frst  is  secret  in  the  be- 
liever's bosom,  the  second  is  public  before  men  and  angels.  2.  In 
respect  of  subjective  certainty;  the  believer  may  doubt  o^  the  frst, 
but  he  cannot  doubt  of  the  second,  it  being  a  judicial  sentence 
pronounced  by  the  Judge's  own  mouth  with  the  greatest  solemni^ 


OF  BENEFITS  AT  THE  RESURRECTION.      135 

Q.  What  will  be  the  effect  of  this  acknowledgment  and  acquit- 
tal? 

A.  It  will  forever  remove  all  doubts  and  fears  from  believer's 
Iiearts,  and  fill  them  with  joy  unspeakable  and  full  of  glory. — 
Hence  this  day  is  called  the  time  of  refreshing  to  them,  Acts  iii. 
19. 

Q.  Should  not  the  faith  of  this  acknowledgment  and  acquit- 
tance by  Christy  encourage  us  to  own  Christ  in  his  iterson,  ojices 
and  truths,  in  the  face  of  all  dangers? 
A.  Yes. 

Q.  How  shall  we  attain  to  that  happy  resurrection  and  acquit- 
tance at  the  last  day? 

A.  We  must  labour  to  be  found  in  Christ*  and  cloathed  upon 
with  his  righteousness;  we  must  constantly  adhere  to  Christ  and 
his  truth,  advance  in  the  work  of  mortification,  and  study  holiness 
in  all  manner  of  conversation. 

Q.  When  Christ  the  Judge  doth  pronounce  the  sentence  of  ab- 
solution and  condemnation,  will  not  the  execution  thereof  speedily 
follow  ? 

A.  Yes;  for,  after  passing  the  sentence  it  is  added.  Matt.  xxv. 
46.  "  And  the  wicked  shall  go  away  into  everlasting  punishment; 
but  the  righteous  into  life  eternal." 

Q.  Will  not  the  wicked  be  made  to  acknowledge  the  justice  of 
the  sentence  against  them  ? 

A.  Yes,  because  Christ,  in  passing  the  sentence,  gives  them 
what  was  their  own  former  wish  and  desire* 

Q.   What  ivas  that? 

A.  The  absence  of  God ;  as  they  said  to  God  here.  Depart  from 
us;  so  Christ  saith  to  them  then,  Depart fro2n  me. 

Q .  Will  not  the  saints  after  their  sentence  enter  immediately 
upon  perfect  happiness? 

A.   Yes. 

Q.    What  will  be  their  happiness  after  the  judgment  is  over? 

A.  They  shall  be  made  perfectly  blessed  in  the  full  enjoyment 
of  God  to  all  eternity. 

Q.  What  is  included  in  perfect  bliss? 

A.  Perfect  freedom  from  all  evil,  and  full  enjoyment  of  all 
good. 

Q.  What  evils  will  believers  be  freed  from  in  heaven? 

A.  From  all  manner  of  sin,  guilt,  or  pollution;  from  all  incli- 
nations or  temptations  to  sin;  and  from  all  the  bitter  fruits  and 
etfects  of  sin,  such  as  complaints,  fears,  or  trouble  of  any  kind 

Q.   When  is  it  that  a  man  enjoys  all  thai  is  good? 

A,  When  he  attains  to  the  full  enjoyment  of  God. 

Q.  Can  we  attain  to  that  here  upon  earth  ? 


136  OF  MAN'S  DUTY  TO  GOD. 

A.  No;  for  though  God  may  be  enjoyed  by  his  people  in  some 
measure  here,  when  they  attain  to  communion  with  him  in  his 
ordinances;  yet  the  full  enjoyment  of  God  is  reserved  for  heaven 
hereafter. 

Q.  Wherein  doth  the  f till  enjoyment  of  God  in  heaven  consist? 

A.  1.  In  being  admitted  to  his  glorious  presence.  2.  In  hav- 
ing the  immediate  beatific  vision  of  his  fr-ce.  3.  In  having  the 
full  persuasion  and  sense  of  iiis  love.  4.  In  being  made  like  iiim. 
5.  In  having  fulness  of  delight  and  satisfaction  in  God  as  our  ev- 
erlasting portion . 

Q.  Is  it -possible  that  any  creature  can  fully  enjoy  God? 

A.  No  creature  can  enjoy  God  fully,  as  God  enjoys  himself; 
but  believers  have  such  enjoyment  of  God  in  heaven,  as  fills  them, 
in  the  measure  they  are  capable  of. 

Q.  How  can  any  man  see  his  face,  when  he  is  the  invisible 
God? 

A.  He  is  invisible  to  the  eye  of  the  body,  but  not  to  the  eye  of 
the  mind. 

Q.  How  can  a  creature  be  made  like  io  him  that  is  infinite? 

A.  The  holine.«!S  and  purity  of  the  rational  creature  is  some 
sbadov/  or  picture  of  the  infinite  holiness  of  God. 

Q.  How  long  shall  believers  be  blest  with  the  full  enjoyment 
of  God  in  heaven? 

A.  Not  for  days  or  years,  but  for  all  eternity;  and  this  is  the 
ingredient  that  will  exceedingly  sweeten  their  happiness  above, 
that  it  is  without  end,  and  they  shall  be  ever  with  the  Lord,  1 
Thess.  iv,  17. 

Q.  How  is  God  said  to  be  all  in  all  in  heaven  ? 

A.  It  imports  these  things;  J.  That  saints  will  be  satisfied 
there  from  God  alone.  2.  That  there  will  be  no  need  there  of 
these  subordinate  things,  out  of  which  they  used  formerly  to  bring 
comfort.  3.  That  every  thing  they  before  have  found  comforta- 
ble, will  all  be  eminently  found  and  enjoyed  in  God. 

Q.  Will  not  the  saints  be  continually  employed  in  adoring^ 
praising,  and  worshipping  God  in  heaven? 

A.  Yes. 

Q.  Will  net  their  worship  and  adoration  above  far  transcend 
the  most  rcfned  xcorship  upon  earth? 

A.  Yes,  in  regard  there  will  be  no  mixture  of  sin,  no  wander- 
ing, no  hypocrisy,  no  imperfection  in  llie  worship  above:  they  will 
;ict  above  with  the  highest  delight  and  constancy,  without  any 
weariness  or  intermission. 

C^iiest  39.  What  is  the  duty  which  God  requireth 
of  man  P 


OP  MAN'S  DUTY  TO  GOD  137 

Jlns,  The  duty  which  God  requireth  of  man,  h 
obedience  to  his  revealed  will. 

Q.  Doth  this  question  begin  the  second  pari  of  the  Catechism? 
A.  Yes. 

Q.  What  is  the  difference  between  the  fast  and  the  second  part 
of  the  Catechism? 

A.  The  first  part  doth  treat  of  matters  of  faith,  and  what  man 
is  to  believe  concerning  God ;  the  second  part  doth  handle  mat- 
ters of  practice,  and  what  is  man's  duty  towards  God, 

Q.  Are  not  these  the  two  great  lessons  which  the  scriptures 
principally  teach  us  ? 

A.  Yes;  and  as  we  have  heard  the  first,  so  we  ought  to  be  at- 
tentive to  the  second;  for  man  has  something  to  do,  as  well  as 
something  to  believe. 

Q.   What  do  you  mean  by  duty  here? 

A.  That  which  a  man  oweth  to  God,  or  ought  to  do  for  God 

Q.  What  do  you  inean  by  obedience? 

A.  A  man's  going  in  with  the  will  of  God,  either  m  what  he 
commands  or  forbids. 

Q.  What  is  the  rule  of  our  duty  and  obedience? 

A.  The  revealed  will  of  God. 

Q.  What  do  you  mean  by  God''s  revealed  will? 

A.  God's  mind  discovered  and  made  known  to  us  in  the  scrip - 
tares. 

Q.  Why  may  not  the  traditions  or  inteniions  of  men  he  our 
rule? 

A.  Because  God  doth  reject  all  will-worship  and  superstitious 
performances,  sayinif,  "  Who  hath  required  this  at  your  hand?'"' 
Isa.  i.  12.  ^ 

Q.  Hath  God  any  other  will  besides  his  rei'caled  will? 

A.  Yes,  his  secret  wiij, 

Q.  What  is  the  difference  between  God''s  secret  and  reveided 
will  ? 

A.  God's  secret  will  is  his  eternal  counsel  and  decrees  concer- 
ning all  events  whatsoever,  v/hich  is  not  knov.-n  till  they  come  ta 
pass;  but  God's  revealed  wnll  is  that  which  he  declares  and  lays 
before  us  as  our  duty,  that  we  may  practice  and  follov/  it 

Q.  Is  God''s  secret  vcill  no  part  of  our  duty? 

A,  No;  for  "  secret  things  belong  unto  the  Lord  our  God,  bul 
those  things  which  are  revealed  belong  unto  us  and  to  our  chil- 
dren," Deut.  xxix,  29. 

Q.  Upon  what  account  is  our  obedience  and  service  fiue  to 
God?  "' 

A.  Because  God  is  our  creator,  our  preserver,  our  benefuctor,. 
and  our  supreme  lord  and  lawgiver 


138  OF  THE  MORAL  LAW. 

Q.  Is  there  not  ohedicnce  due  to  others  besides  God? 

A.  Yes;  servants  must  obey  their  masters,  children  their  pa- 
rents, and  subjects  their  magistrates,  l)ut  not  as  they  are  bound  to 
obey  God. 

Q.  What  is  the  difference  between  the  obedience  we  owe  to 
God,  and  that  we  owe  to  man? 

A.  We  must  obey  God  for  his  own  sake,  and  because  of  his  su- 
premo authority;  but  ^^e  must  obey  men  our  superiors,  chiefly  be- 
cause God  enjoins  it,  and  because  their  commands  are  agreeable 
to  his  will. 

Q.  What  is  to  be  done  when  the  commands  of  God  and  of 
■men  are  opposite  to  one  another? 

A.  In  that  case  we  are  to  obey  God  rather  than  man,  Acts  iv. 
29. 

Q.  What  sort  of  obedience  is  it  that  is  acceptable  to  God? 

A.  It  must  be  sincere,  universal,  and  constant ;  it  must  proceed 
from  right  principles,  namely,  from  a  renewed  heart,  from  faith, 
and  from  the  love  of  God,  and  of  Jesus  Christ;  and  it  must  be  di- 
rected to  right  ends,  namely,  to  advance  the  honor  and  glory  of 
God. 

Q.  Can  we  merit  any  thing  at  God'^s  hands  by  our  obedience? 

A.  No,  but  must  count  ourselves  unprofitable  servants  after  we 
have  done  our  best.  Our  best  performances  are  imperfect,  so 
that  it  is  by  Christy's  obedience,  not  our  own,  that  we  must  be  sa- 
ved. 

Q.  Is  it  our  duty  notwithstanding  to  study  to  obey  God  in  tJie 
best  manner  we  can? 

A.  Yes^  because  God  commands  it 

Q.  Will  not  God  accept  of  our  obedience  if  sincere ,  though 
attended  with  it:iperfcction  ? 

A.  Yes,  upon  the  account  of  Christ^s  merits  and  intercession. 

Q.  Is  it  not  a  yoke  for  men  to  be  bound  to  constant  obedience 
and  service  to  God  all  the  days  of  their  lives? 

A.  No;  for  these  who  know  God,  and  love  him,  count  his  ser- 
vice their  greatest  freedom.  Psalm  cxix.  45. 

Q,   Will  they  be  free  from  his  service  in  heaven? 

A.  No;  for  there  his  servants  shall  serve  him,  and  count  Ihia 
their  greatest  happiness.  Rev.  xxii.  3. 

Q.  Will  not  their  service  in  heaven  differ  much  from  what  it 
is  now? 

A.  Yes;  for  there  they  will  serve  God  without  sin  or  weari- 
ness. 

Quest.  40.  What  did  God  at  first  reveal  to  wan 
for  the  rule  of  his  ohedience? 


OF  THE  MORAL  LAW.  139 

^ns.  The  rule  which  God  at  first  revealed  to  man, 
for  his  obedience,  was  the  moral  law. 

Q.  Is  man  appointed  to  be  under  the  obligation  and  direction 
of  a  law? 

A,  Yes. 

Q.    Whi/so? 

A.  Because,  being  made  with  rational  faculties  for  the  ser- 
vice of  his  Creator,  he  must  needs  be  accountable  to  God  for  his 
actions. 

Q.   l\kat  is  the  use  of  a  law  to  ?nen  ? 

A,  To  shew  them  what  is  sin,  and  what  is  duty. 

■Q.   What  is  the  law  that  was  first  given  to  men? 

A.  The  moral  law. 

Q.   What  do  you  mean  by  the  moral  laic  ? 

A.  That  law  which  is  the  perpetually  binding  rule  of  our  man- 
ners and  practice,  being  the  unalterable  declaration  of  the  will 
of  God  concerning  the  duties  of  rigbteousnes?,  which  all  men 
do  owe  to  God  and  their  neighbours,  in  all  ages  of  the  world; 
which  law  is  briefly  summed  up  in  the  ten  commandments. 

Q.   Why  is  it  cabled  moral? 

A.  Because  it  is  a  perpetual  rule  for  regulating  our  manners 
and  conversation  both  towards  God  and  man. 

Q.  How  can  the  moral  law  be  said  to  be  the  first  rule  revealed 
to  man,  seeing  the  ten  commandments  were  only  given  at  Sinai-, 
above  two  thousand  years  after  man  was  created? 

A.  The  moral  law  notwithstanding  was  the  first  rule,  seeing 
it  was  written  on  the  heart  of  man  at  his  first  creation,  he  being 
made  after  the  image  of  God. 

Q.  Doth  this  law  still  remain  written  upon  man^s  heart? 

A.  The  moral  law  being  agreeable  to  the  light  of  nature,  tho' 
it  be  sadly  obscured  by  the  fall,  yet  some  relics  of  it  are  to  be 
found  on  the  hearts  of  all  mankind. 

Q.  Is  the  moral  law  binding  upon  the  heathen  world,  who  have 
not  the  scriptures  to  maJvC  it  known  to  them? 

A.  Yes;  it  is  binding  upon  all  mankind,  seeing  it  was  fully 
made  known  to  man  at  his  first  creation,  and  which  knowledge 
he  iost  by  his  own  fault.  And  though  tjie heathen  want  the  ben- 
efit of  scripture  light,  yet  so  much  of  the  moral  law  is  made 
known  to  them  by  the  light  of  nature,  as  is  sufficient  to  leave  them 
without  excuse  for  their  disobedience,  Rom.  ii.  14,  15. 

Q.  If  the  moral  law  be  natural,  what  need  was  therefor  wri- 
ting it  to  us  in  the  Bible? 

A.  1.  Because  the  feill  of  man  had  wofully  darkened  our 
minds,  and  obscured  the  knowledge  of  this  law.     2.  God  would 


140  OF  THE  MORAL  LAW. 

hereby  shew  that  he  is  the  author  of  the  law  and  light  of  nature. 
3.  He  designed  to  leave  sinners  the  more  inexcusable. 

Q.  Can  any  man  obtain  salvation  by  his  obedience  to  the  mor- 
al laic? 

A.  No. 

Q.  Can  any  man  now  obey  this  law  ijcrfectly  ? 

A.  No. 

Q.  Is  it  just  for  God  to  require  'perfect  obedience  to  the  law, 
when  no  man  is  able  to  give  it? 

A.  Yes;  for  God  may  justly  demand  what  he  hath  a  right  to, 
though  we  have  lost  it  by  our  own  fault.  God  gave  man  at  his 
creation,  power  to  obey  perfectly,  which  he  squandered  away; 
now,  though  a  debtor  do  disable  himself  for  paying  his  debt,  the 
creditor  doth  not  thereby  lose  his  right  to  ask  it. 

Q.  Why  is  the  law  given  to  men,  seeing  none  can  obtain  life 
by  it? 

A.  To  be  a  restraint  to  sin,  and  a  rule  of  righteousness;  and 
particularly,  the  law  is  given  to  be  a  school  master  to  bring  men 
to  Christ,  Gal.  iii.  24. 

Q,  How  doth  the  law  as  a  school  master  bring  men  to  Christ? 

A.  As  a  school  master  by  his  threats  and  whips  doth  excite 
dull  scholars  to  learn  knowledge  for  their  good,  so  the  law  by  its 
challenges,  convictions,  threatenings  and  curses,  doth  awake  se- 
cure souls  to  see  their  sins  and  danger,  and  to  flee  to  Christ  for 
a  perfect  righteousness  to  answer  the  demands  of  the  law,  and  to 
shelter  them  from  its  curses. 

Q,  Doth  the  law  lead  all  men  to  Christ? 

A.  No. 

Q.  For  what  use  is  the  law  to  them  who  are  not  led  to  Christ  ? 

A.  It  serves  to  render  them  inexcusable,  if  they  continue  still  in 
their  Christless  state,  after  their  sin  and  danger  are  discovered  to 
them  by  the  law. 

Q.  Is  the  law  of  any  use  to  the  regenerate,  who  are  already 
brought  to  Christ? 

A.  Yes;  it  serves  to  shew  them  how  much  they  are  bound  to 
Christ  for  fulfilling  it,  and  enduring  its  curse  for  them ;  and  to 
engage  them  to  live  holy  and  thankful  lives  to  his  glory:  and  par- 
ticularly, the  law  is  given  to  them  as  a  rule  of  life,  that  they  may 
order  their  conversations  by  it. 

Q.  How  can  the  moral  law  be  a  rule  of  obedience  under  the 
gospel,  seeing  it  is  said  of  believers  that  they  are  not  under  the 
law,  but  under  grace?  Rom.  vi.  14. 

A.  Tlie  meaning  is,  that  believers  are  not  under  the  law  as  a 
covenant  of  works,  being  delivered  from  thecursingand  condem- 
ning power  of  the  lav;  by  their  Surety  Christ.     But  though  it  be 


OF  THE  TEN  COxMMANDMENTS.  141 

not  a  covenant  to  them,  whereby  they  are  either  to  be  justified 
or  condemned,  yet  it  is  still  continued  as  a  rule,  by  which  ihey 
are  to  regulate  both  their  hearts  and  lives,  Rom.  iii.  31,  and  vii.  7, 
12.  Tit.  ii.  11,  12.   1  Cor.  ix.  21. 

Q.  How  is  it  Christ  is  said  to  be  the  end  of  the  law  for  righ- 
teousness tons?  Rom.  x.  4. 

A.  In  regard  Christ  doth  answer  the  primary  design  of  the  law 
under  the  first  covenant,  which  was  to  bring  men  to  a  perfect  obe- 
dience or  righteousness  for  their  justification;  this  we  cannot 
now  find  by  the  law,  therefore  we  must  seek  it  in  Christ  where  it 
is  to  be  found.  The  end  and  scope  of  the  law  is  now  gained  in 
Christ,  seeing  he  is  that  to  a  believer,  which  the  law  would  have 
been  lo  him,  if  he  could  have  perfectly  kept  it,  namely,  righteous 
ness, justification,  and  salvation. 

Q.  Doth  the  moral  laic  jyreach  Christ  to  us? 

A.  No;  but  God  mercifully  makes  use  of  it  as  a  spur  to  excite 
men  to  flee  to  Christ  for  salvation. 

Q.  How  doth  it  that? 

A.  By  shewing  lo  men  that  they  have  destroyed  themselves, 
and  that  they  cannot  be  their  own  Saviour;  and  so  it  becomes  a 
school  raasier  to  bring  them  to  Christ,  as  was  before  explained, 

Q.  What  is  it  then  that  preacheth  Christ  to  men,  and  shows 
them  plainly  the  way  of  salvation? 

A.  The  gospel. 

Q.   What  do  you  mean  hy  the  gospel? 

A.  Any  part  of  the  Old  and  New  Testament  that  brings  to  us 
the  glad  tidings  of  salvation,  or  points  out  the  way  to  it;  for  the 
word  gospel  signifies  glad  tidings,  or  good  news. 

Q,  Are  any  news  so  welcome  or  refreshing  to  sensible  sinners, 
as  the  news  ichich  the  gospel  brings? 

A.  No  news  are  so  joyful  as  the  doctrine  of  free  grace,  no  ti- 
dings so  sweet  as  the  news  of  pardon,  the  news  of  a  Saviour  and 
of  salvation  to  the  chief  of  sinners. 

Q.  Are  the  law  and  gospel  opposite  to  one  another? 

A.  No;  for  the  one  is  subservient  to  the  other,  Gal.  iii.  21.  1 
Tim.i.  9,  10,11.  Rom.  iii.  21. 

Q.  Did  God  give  any  other  laws  to  men  besides  the  moral 
law? 

A.  Yes;  he  gave  unto  the  Jews  thejudicial  and  the  ceremonial 
law,  which  were  explained  before  under  the  14th  Question. 

Quest.  41.  Wherein  is  the  moral  laiv  summarily 
comprehended  P 

Ans,  The  moral  law  is  summarily  comprehended 
in  the  ten  commandments. 


M^  OP  THE  TEN  COMMANDMENTS. 

Q.  IVhal  mean  you  hy  the  law's  being  summarily  comprehend* 
ed? 

A.  That  the  law  of  God,  or  moral  law,  which  is  contained  at 
large  in  the  whole  Bible,  is  briefly,  or  in  few  words,  summed  up 
in  the  ten  commandments:  and  these  ten  commandments  are  no 
more  but  q  very  short  sum  of  the  moral  law,  though  they  be  u 
most  comprehensive  sum  of  it. 

Q.  How  are  the  ten  commandments  commonly  divided? 

A.  Into  two  tables:  the  first  four  commandments  make  the  first 
table, containing  our  duty  to  God;  the  last  six  commandments 
make  the  second  table,  containing  our  duty  to  our  neighbour. 

Q,  How  do  the  Papists  divide  these  commandments? 

A.  Though  they  cannot  deny  them  to  he  ten  in  number,  a  nd 
these  ten  to  be  divided  into  two  tables,  seeing  the  scripture  so 
expressly  doth  assert  both,  Deut.  iv.  13,  yet  they  make  but  three 
in  the  first  table,  and  seven  in  the  second;  designing  this  way  to 
cloak  their  worshipping  of  images:  for  they  would  gladly  con- 
ceal the  second  command,  which  strikes  directly  against  them, 
by  making  it  a  pendicle  of  the  first;  and  so  they  reckon  the  first 
and  second  commandment  to  be  but  one.  And,  that  they  may 
still  have  the  number  of  ten  commandments,  they  divide  the 
tenth  into  two. 

Q.   What  absurdity  is  there  in  this  way  of  doing  ? 

A.  Jt  is  against  the  plain  sense  and  scope  of  the  words  of  the 
decalogue.  For  the  first  and  second  commandments  are  evi- 
dently distinct,  the  first  prescribing  the  right  object  of  worship, 
and  the  second  the  right  way  of  worship.  And  as  for  the  tenth 
commandment,  it  appears  plainly,  from  the  tenor  of  it,  to  be  but 
one;  the  scope  of  it  being  to  prohibit  men  to  covet  any  thing  that 
belongs  to  their  neighbours:  so  that,  if  it  was  at  all  to  be  divided, 
it  should  be  divided  at  least  into  six  commands,  or  rather  into  as 
many  commands  as  there  are  tilings  wliich  are  our  neighbours'. 

Q.    Hhcre  were  the  ten  commands  jirs^t  promidgatcd  ? 

A.  At  Mount  Sinai. 

Q.  After  what  manner  was  it  done? 

A.  VViih  the  greatest  solemnity  and  terror:  for  the  mount  was 
railed  about,  that  none  might  touch  it;  the  angels  attended;  the 
glory  of  God  visibly  descended  in  a  cloud;  there  were  ihunder- 
ings,  lightenings,  the  sound  of  a  trumpet,  and  God's  voice  was 
heard;  the  mountain  shook,  the  people  trembled,  and  even  Moses 
himselfdid  quake — and  lastly,  God  with  his  own  finger  did  en- 
grave the  ten  commandments  upon  two  tables  of  stone. 

Q.    Why  was  the  law  given  in  this  manner? 

A.  'J'o  possess  the  world  with  awful  thoughts  of  the  lawgiver, 
and  to  shew  them  the  danger  of  breaking  his  holy  law. 


OF  THE  SUM  OF  THE  COMMANDMENTS.     143 

Q.  Jl^kat  are  the  properties  of  this  law  ? 

A.  h  is  holy,  just,  good,  spiritual,  and  exceeding  broad,  Rom. 
VII.  12,  14.  Psal.cxix.  96. 

Q.   Why  is  it  called  spiritual  ? 

A.  Because  it  reacheth  to  the  thoughts  and  frame  of  the  heart, 
as  well  as  to  the  outward  life  and  conversation. 

Q.   Why  is  it  called  broad  ? 

A.  Because  of  the  large  extent  and  comprehensiveness  of  its 
meaning. 

Q,  In  what  respect  is  the  latv  so  comprehensive? 

A.  In  many  respects:  as  for  instance,  when  it  forbids  any  sin, 
it  doth  at  the  same  time  command  the  contrary  duty;  and,  when 
It  commands  any  duty,  it  doth  forbid  the  contrary  sin;  and  when 
any  sm  is  forbidden,  all  inward  motions  and  affections  to  it,  all 
degrees  and  appearancesof  it,  all  temptations,  means,  words,  or 
gestures  tending  to  it, are  also  forbidden:  and  when  any  duty  is 
commanded,  the  inward  frame  and  affections  suitable  to  it,  and 
the  means  and  helps  for  promoting  it,  are  likewise  enjoined. 

Q.  Why  did  God  write  this  law  upon  tables  of  stone? 

A.  To  teach  us  the  lasting  obligation  of  it,  and  that  we  should 
write  It  on  the  tables  of  our  hearts,  or  pray  to  God  to.do  it  for  us, 

Q.  Can  any  man  attain  to  a  conformity  to  this  holy  law  in  all 
things,  in  respect  of  his  heart,  words,  and  actions? 

A,  No. 

Q.  Are  we  not  liable  to  the  curse  and  condemnation  of  the 
law,  if  we  break  it,  or  come  short  of  it  in  any  thing? 

A,  Yes, 

Q.  How  then  shall  we  be  shelteredfrom  this  curse? 
A.  By  looking  by  faith  to  our  surety  Jesus,   and  to  his  perfect 
obedience  and  righteousness  to  answer  for  us, 

Quest.  42.  What  is  the  sum  of  the  ten  command^ 
merits  P 

Jins.  The  sura  of  the  fen  command ments  is,  To 
love  the  Lord  our  God  with  all  our  heart,  with  all 
our  soul,  with  all  our  strength,  and  with  all  our  mind  ; 
and  our  neighbour  as  ourselves. 

Q,  What  mean  you  by  the  sum  of  the  commands? 

A.  The  main  substance  or  life  of  them. 

Q.  What  is  the  sum  of  the  first  table  of  the  law? 

A.  Love  to  God, 

Q.  What  is  the  sum  of  the  second  table? 

A.  Love  to  our  neighbour. 


144     OF  TBE  SUM  OF  THE  COMMANDMENTS. 

Q.  Why  are  the  two  tables  summed  up  in  love  to  God  and  our 
neighbour? 

A.  Because  love  is  the  great  spring  of  all  obedience  to  them; 
for,  where  true  love  is  to  God  and  our  neighbour,  all  the  duties 
required  in  both  tables  will  certainly  follow. 

Q.  How  is  it  that  we  ought  to  love  the  Lord? 

A.  As  our  God,  and  with  all  our  heart,  soul,  strength,  pUB 
mind,  Matt.  xxii.  37. 

Q,  V['hat  is  imported  in  loving  the  Lord  as  our  God? 

A.  That  we  must  choose  him  for  our  God,  and  give  up  our- 
selves unto  him. 

Q.  What  is  imported  in  loving  the  Lord  with  all  our  heart, 
soul,  strength,  and  mind? 

A.  It  imports  the  sincerity,  ardency,  activity,  and  supremacy 
of  our  love  to  God;  that  we  ought  to  love  and  serve  him  with  our 
whole  powers,  and  faculties,  and  above  all  other  things  whatso- 
ever. 

Q.   What  are  these  things  we  ought  to  love  the  Lord  above? 

A.  Above  all  things  that  we  enjoy  on  earth,  such  as  our  mon- 
ey, or  estates,  our  houses,  or  lands,  our  children,  or  reUtions,  our 
liberties,  or  even  our  very  lives. 

Q.   What  reason  is  therefor  loving  the  Lord  above  all  thi7igs  ? 

A.  Because  he  is  the  author  of  all;  his  excellency  infinitely 
transcends  all;  and  from  him  we  have  our  all;  even  our  being, 
our  breath,  our  souls,  our  strength,  our  relations,  and  every  thing 
else. 

Q.  May  not  a  man  lawfully  love  his  relations  and  possessions 
in  the  world? 

A.  Yes,  provided  his  love  be  not  excessive. 

Q.  How  may  we  know  if  our  love  to  things  in  the  world  be  ex- 
cessive ? 

A.  It  is  a  token  it  is  so,  when  the  thoughts  of  these  things  jus- 
tie  our  spiritual  thoughts;  and  when  they  come  to  get  our  first 
thoughts  in  the  morning,  or  our  last  at  night;  or  when  the  impres- 
sions of  worldly  things  abide  longer  with  us  than  of  things  spiri- 
tual . 

Q.  How  shall  we  know  if  we  love  God  above  all  things? 

A.  It  would  be  a  good  sign  if  we  could  say,  that  we  value  the 
favour  of  God  more  than  that  of  any  creature;  and  that  we  are 
more  affected  with  the  loss  of  God's  favour  than  with  any  worldly 
loss;  and  that  we  would  choose  rather  to  displease  all  the  world, 
than  to  offend  him. 

Q.   Who  is  meant  by  our  neighbor  that  we  ougJu  to  love  ? 

A.  Every  man  is  our  neighbor,  and  therefore  we  should  bear 
afiection  to  all  men. 


OF  THE  PREFACE,  &c.  145 

Q.   What  mean  you  hy  loving  our  neighbor  as  ourselves? 

A,  That  we  should  love  others  with  the  same  truth  and  sin- 
cerity of  love,  as  we  do  ourselves;  or,  as  our  Saviour  explains  it 
in  that  golden  rule,  Matt.  vii.  12,  we  should  be  ready  to  do  to 
others  as  we  would  have  them  doing  to  us;  and  we  should  not  do 
that  to  others,  which  we  would  not  have  them  doing  to  us,  were 
they  placed  in  our  circumstances,  and  we  in  theirs. 

Q.  Should  (according  to  this  rule)  a  robber  be  spared,  because 
he  woidd  spare  those  who  would  punish  him;  or  a  drunkard  hai>e 
what  liquor  he  demands  from  us,  because  he  would  give  it  to  Ui 
if  it  was  in  his  power  ? 

A.  The  rule  is  not  to  be  understood  of  self-love  that  is  corrupt 
and  vicious,  but  of  self-love  that  is  natural  and  innocent;  it  is 
only  this  that  ought  to  be  the  standard  of  doing  to  our  neighbor. 
In  doing  as  we  would  be  done  to,  we  must  act  from  a  w^U  in- 
formed judgment,  and  not  from  any  corrupt  bias  to  sin  or  vice. 

Q.  Are  we  bound  to  love  our  neighbour  with  the  same  degree 
of  love  as  we  bear  to  ourselves? 

A.  No,  but  only  with  the  same  sincerity  of  love. 

Q.  Ought  we  to  love  all  men  alike? 

A.  No;  we  ought  to  love  all  men  indeed  with  the  love  of  be- 
nevolence, but  the  saints  only   with  the  love  of  complacency 
Psalm  xvi.  6.  ' ' 

Q.  Are  there  not  many  who  break  this  law  of  love  to  their 
neighbour? 

A.  Yes;  namely,  these  who  backbite  their  neighbour,  who 
wish  them  evil,  are  grieved  at  their  prosperity,  or  are  inwardly 
glad  of  their  hurt. 

Quest.  43.  What  is  the  preface  to  the  ten  com- 
mandments? 

Jlns.  The  preface  to  the  ten  commandments  is  in 
these  words,  "  I  am  the  Lord  thy  God,  which  have 
brought  thee  out  of  the  land  of  Egypt,  out  of  the 
house  of  bondage.'' 

Quest.  44.  What  doth  the  preface  to  the  ten  com- 
mandments  teach  us? 

Ans.  The  preface  to  the  ten  commandments  teacb- 
etb  us,  that,  because  God  is  the  Lord,  and  our  God, 
and  Redeemer ;  therefore  we  are  bound  to  keep  all 
bis  commandments. 

N 


UQ  OF  THE  PREFACE 

Q.  TlJiat  mean  you  by  a  preface? 

A.  Something  that  is  spoken  or  written  before,  in  order  to  in- 
troduce another  thin". 

Q.  What  is  the  design  of  the  preface  to  the  decalogue? 

A.  To  lay  before  us  some  reasons  and  arguments  to  enforce 
the  keeping  of  the  commands. 

Q.  Why  doth  God  mahe  use  of  arguments  to  persuade  men  to 
obedience,  seeing  he  is  the  absolute  iSovereign  of  the  world,  uho 
may  command  what  he  will? 

A.  1.  'I'o  show  his  condescension  in  dealing  with  man,  who 
is  a  rational  creature,  according  to  the  principles  of  his  nature. — 
t.  To  teach  us  that  obedience  to  God  is  our  reasonable  service. 
3.  To  teach  us  that  he  would  have  all  his  people  to  serve  him 
willingly,  and  from  free  choice. 

Q,  V/hat  arguments  doth  God  make  use  of  in  this  preface  to 
er force  obedience  to  his  law  ? 

A..  They  are  three;  the  first  is  taken  from  his  sovereignty  over 
us,  1  am  the  Lord;  the  second  from  his  covenant  relation  to  us, 
1  am  thy  God ;  the  third  from  the  redemption  he  hath  wrought  for 
lis,  "  I  have  brought  thee  out  of  the  land  of  Egypt,  out  of  the 
bouse  of  bondage." 

Q  How  is  it  said,  of  this  preface  and  the  ten  commands,  that 
God  spake  all  these  words,  Exod.  xx.  1.  Was  it  only  as  he 
fqyokc  the  rest  of  the  Bible? 

A.  No;  for  other  parts  of  the  Bible,  God  spoke  only  mediately 
by  the  mouth  of  his  prophets;  but  these  words  were  spoke  im- 
mediately by  God  himself. 

Q.  How  can  God  be  said  to  speah,  who  hath  no  mouth,  tongue 
or  organs  of  speech? 

A.  God  speaks  not  as  we  do:  but  it  is  easy  for  his  almighty 
power  to  form  a  voice  in  the  air,  and  to  utter  articular  words 
when  he  pleaseth. 

Q.  Should  it  not  engage  us  to  a  special  regard  of  these  w  ords 
that  God  spake  them  himself? 

A.  Yes;  for,  where  God  hath  a  mouth  to  speak,  we  should 
have  an  ear  to  hear.  Let  us  carefully  hear  God  when  he  speaks 
his  laws  to  us,  as  we  would  have  God  to  hear  us  when  we  speak 
in  prayer  to  him. 

Q,  What  force  is  there  in  that  argument  for  our  obedience,  I 
am  the  Lord  ? 

A.  It  doth  import,  that  he  is  JEHOVAH,  the  eternal,  inde- 
pendent, self-sufficient,   immutable,  and  almighty  Creator,  and 
supreme  Sovereign,  who  hath  being  in  and  from  himself,  and 
^ives  being  to  all  things;  and  therefore  we  his  creatures  and  sub 
jects  owe  to  him  ?l11  obedience. 


TO  THE  TEN  COMMANDMEiNTS.  147 

Q.  What  is  the  force  of  that  argument,  1  am  thy  God? 

2  It  imports  that  we  h:ive  chosen  God  for  our  God:  and 
that  he  hath  owned  us  for  his  people,  and  bestowed  peculiar 
mercies  on  us:  and  therefore  our  covenant  interest  in  him 
should  sweeten  all  his  commands,  and  strongly  engage  us  to 

^  ll    vlhi  not  that  promise  to  believers,  I  will  be  your  God,  in- 
clude greater  blessings  than  any  other  promise  m  the  covenant  of 

^T^  Yes:  for  it  hath  in  it,  1  will  not  only  give  you  pardon,  give 
you  Heaven,  but  I  will  give  you  myself,  a  who  e  Deity,  a  JMIU- 
VAH:  all  1  am,  all  [  have,  all  I  can  do,  sha  I  be  yours.     I  wn 
not  only  be  your  friend,  your  Father,  your  husoand,  but  I  wi.l 
be  vour  God.     All  the  divine  attributes  are  yours,  to  make  you 
happy;  yea,  all  the  persons  of  the  glorious  Trinity  are  your?,  to 
contrive,  carry  on,  and  accomplish  the  work  of  your  salvation 
Q    How  shall  ice  come  to  get  an  interest  m  God  as  om  God  / 
2'  We  must  believe  in  the  Lord  Jesus  Christ,  and  heavthy  ac- 
cept of  him  as  our  Mediator,  who  by  his  death  hath  made  atone- 
ment  fo-  all  who  believe  in  him,  yea,  hath  purchased  tor  them 
reconciliation  with  God,  and  a  covenant  relation  to  him  as  their 

q'  What  force  is  there  in  that  argument  [I  have  brought  thee 
out  of  the  land  of  Egypt]  to  engxgc  us  to  obedience,  wao  iccre 
never  in Es:ypt?  „  ^  ,, 

A  Though  we  were  not  in  the  earildy  Egypt,  yet  we  are  ad 
by  nature  ii^  the  spiritual  Egypt,  and  under  the  bondage  of  the 
devil  and  our  lusts,  which  is  worse  than  Egyptian  bondage.  And 
the  Israelites'  temporal  deliverance  from  Egypt  was  typical  ot 
our  spiritual  deliverance  from  Satan's  bondage:  so  that  the  argu- 
ment hath  the  same  force  with  us  as  with  the  Jews 

Q.  Why  was  the  Israelites'  deliverance  from  Egypt  so  mucn 
made  use  of  as  an  argumentfor  their  obedience? 

A  Because  Ecrypt  was  fall  of  gross  idolatry,  a  plague  wuh 
which  they  were^in  danger  of  being  infected:  and  there  tney 
groaned  under  cruel  bondage;  from  which  God  delivered  them 
in  a  most  miraculous  manner. 

Q.  Why  should  it  be  reclconed  so  great  a  mercy  to  be  deliv- 
ered from  places  overspread  icith  idolatry? 

A.  Because  idolatry  is  a  damnable  sin,  and  brings  on  great 
wrath;  upon  which  account,  the  mercy  of  our  ancestors  deliver- 
ance from  mystical  Egypt  (Rome's  idolatry  and  bondage)  should 
engage  us  to' thankful  obedience  to  God's  law,  as  well  as  the  is- 
raelit'es'  deliverance  did  their  posterity. 


148  OF  THE  FIRST  COMMANDMENT. 

Q.  Are  not  those  who  are  redeemed  by  Christ  from  the  bon- 
dage of  Satan  and  their  lusts,  strongly  obliged  to  keep  his  com' 
mands? 

A.  Yes,  Luke  i.  74. 

Q.  Is  not  Satan'' s  slavery  worse  than  any  other? 

A.  Yes;  for  other  captives  groan  unJer  their  slavery,  and  long 
for  deliverance,  but  Satan's  slaves  are  content  and  easy;  other  ty- 
rants rule  only  over  the  bodies  of  their  slaves,  but  Satan  rules 
over  the  soul  and  all  its  faculties. 

Q.  How  may  we  know  if  we  be  redeemed  by  Christ  from  this 
bondage? 

A.  It  will  be  a  good  sign  if  the  Redeemer  be  precious  to  us, 
particularly  in  his  kingly  office;  and  if  we  find  the  power  of  in- 
dwelling sin  so  broken  ia  us,  th^t  this  bosom  enemy  doth  not 
triumph  over  us. 

Quest.  45.   Which  is  the  first  commandment  P 
Jlns.  The  first  commandment  is,  '^  Thou  shalt  have 
no  other  gods  before  me.'^ 

Quest.  46.  what  is  reqviired  in  the  first  command- 
ment ? 

Ans,  The  first  commandraentrequireth  us  to  know 
and  acknowledge  God  to  be  the  only  true  God,  and 
our  God  3  and  to  worship  and  glorify  him  according- 
ly- 

Q.  V^hy  doth  this  and  the  rest  of  the  commands  still  run  in 
the  singular  number^  thou,  and  not  you? 

A.  Because  God  would  have  every  man  to  notice  the  direc- 
tions thereof  as  particularly  as  if  they  were  spoke  to  himself  by 
name. 

Q.  How  is  the  first  command  said  io  require  things  of  us, 
when  it  seems  only  to  forbid? 

A.  Because  it  is  a  rule  for  the  right  understanding  of  the  com- 
mands. That,  where  a  sin  is  forbidden,  the  contrary  duty  is  com- 
manded; and,  where  a  duty  is  commanded,  the  contrary  sin  is 
forbidden;  and  so  v/e  find  the  scripture  explains  the  law.  Matt. 
V.  21,  24.  Eph.  iv.  28.  Jsa.  Iviii.  13.  Matt.  xv.  4,  5,  6. 

Q.  How  many  duties  doth  the  first  command  chiefiy  require? 

A.  Four.  1.  To  know  God.  '2.  To  acknowledge  God. — 
8.  To  worship  God,     4.  To  glorify  God. 


OF  THE  FIRST  COMMANDMENT.  151 

Q .  Can  we  be  said  to  glorify  God  in  the  same  sense  that  God 
is  said  to  glorify  us? 

A.  No;  for  our  glorifying  God  is  only  declarative,  but  God's 
glorifying  us  is  effective;  we  only  declare  God  to  be  glorious,  but 
God  makes  us  glorious. 

Q.  How  are  we  to  declare  God'^s  glory? 

A,  By  making  known  his  glorious  excellencies  and  perfections, 
and  honoring  him  both  with  our  lij)s  and  lives.  See  more  of  this 
before  on  the  first  Quest,  page  15,  16. 

Quest.  47.  What  is  forbidden  in  the  first  com- 
mandmentP 

Jlns,  The  first  commandment  forbiddeth  the  deny- 
ing, or  not  worshipping  and  glorifying  the  true  God, 
as  Grod,  and  our  God  ;  and  the  giving  that  worship 
and  glory  to  any  other,  which  is  due  to  him  alone, 

Q.   What  are  the  chief  sins  here  forbidden? 
A.  There  are  five  mentioned  in  the  answer;   1.  Denying  the 
true  God.     2.  Not  worshipping  him.     3.  Not  glorifying  him. — 
4.  Givinghis  worship  to  another.     5.  Giving  his  glory  to  anoth- 
er. 

Q.  Who  are  these  that  are  guilty  of  the  sin  of  denying  the 
true  God? 

A.  1.  Atheists,  who  deny  the  being  of  a  God.  2.  Deists  and 
Infidels,  who  deny  the  truth  of  the  holy  scriptures,  and  do  not  be- 
lieve what  God  saith  in  them .  3.  Those  who  deny  the  true  Dei- 
ty of  the  Son,  and  of  the  Holy  Ghost,  or  disown  the  doctrine  of 
the  Trinity;  such  as  Arians,  Socinians,  Quakers,  and  others.  4. 
These  who  deny  the  providence  of  God  in  governing  the  world, 
and  ascribe  events  to  other  things. 

Q.  HoiD  many  sorts  of  Atheists  are  there? 
A.  Three  sorts;    1.  Atheists  in  opinion.   2.  Atheists  in  afTec- 
tion.   3.  Atheists  in  conversation. 

Q.  Who  are  these  that  are  Atheists  in  opinion  ? 
A.  These  who  profess  to  believe  that  there  is  not  a  God.  Some 
few  have  done  so,  and  have  been  put  to  death  for  it.  This  truth 
of  the  existence  of  God  having  the  light  of  nature  and  general 
consent  of  all  nations  to  vouch  for  it,  it  is  not  easy  to  imagine 
how  there  can  be  a  speculative  Atheist,  or  one  that  hath  got  the 
impressions  of  God  entirely  blotted  out,  which  are  naturally  en- 
graven upon  man's  heart. 

Q.  Are  there  any  such  Atheists  in  hell? 
A.  Atheism  is  a  sin  that  cannot  have  place  there,  no  devil  is 
guilty  of  it,  James  ii.  19, 


152  OF  THE  FIRST  COMMANDMENT. 

Q.  Is  not  Atheism  a  dreadful  sin  ? 

A.  Yes;  for  it  lends  to  open  (he  fjood-gates  for  all  impiety  and 
wickedness,  and  to  destroy  all  order  and  government  in  the 
world:  for  thus  a  man  might  ciieat,  steal,  rob,  murder,  and  do  the 
vilest  things,  and  yet  not  sin,  nor  have  any  thing  to  fear  hereaf- 
ter. 

Q.    Who  arc  these  that  are  Aihcisis  in  ajfection? 

A.  These  who  in  tiieir  liearts  wish  there  were  no  God,  as  all 
wicked  men  secretly  do,  Psalm  xiv.  1. 

Q.   Why  do  wicked  men  wish  there  were  no  God? 

A.  That  so  they  might  be  freed  from  these  restraints,  which 
mar  their  sinful  pleasure?, 

Q.   Who  are  these  that  arc  Atheists  in  conversation  ? 

A,  Practical  Atheists,  as  these  who  live  as  if  there  were  no 
God,  Tit.  i.  16.  "  They  profess  that  they  know  God,  but  in  works 
^  they  deny  him." 

Q.  Are  there  not  many  of  these  jpractical  Atheists  in  the 
world  ? 

A.  Yes. 

Q.  Who  may  hereclwned  such? 

A.  All  these,  l.'VVho  neglect  the  worship  of  God.  2.  Who 
live  in  hypocrisy.  3.  Who  indulge  secret  sins.  4.  Who  mock  at 
the  holy  scriptures  or  holy  persons.  5.  Who  never  think  on  death 
or  judgment.  6.  Who  set  their  hearts  wholly  upon  the  world,  or 
upon  sensual  things. 

Q.   What  is  the  second  sin  mentioned  in  the  answer? 

A.  Not  worshipping  of  God. 

Q.  Who  are  tJicsc  who  are  guilty  of  this  sin  of  not  worship- 
ping God  ? 

A.  These  who  do  not  think  of  God,  do  not  esteem  him,  do  not 
love  him,  do  not  believe  him,  do  not  honor  him,  do  not  fear  him, 
do  not  humble  themselves  before  him,  do  not  attend  God's  ordi- 
nances, do  not  offer  prayers  or  praises  to  God  in  the  public  assem- 
blies, nor  in  their  families  or  closets. 

Q.  What  is  the  third  sin  forbidden  in  this  command? 

A.  Not  glorifying  of  God. 

Q.    Who  are  these  that  arc  guilty  of  this  sin? 

A.  1.  These  who  neglect  the  knowledge  of  God,  and  live  in 
ignorance  of  him.  2.  These  v/ho  forget  God,  or  hate  the  thoughts 
of  him.  3.  These  who  do  not  admire  and  praise  him,  or  are  un- 
thankful to  him.  4.  '['hese  who  desire  the  creatures,  or  delight 
in  objects  of  sense  more  than  God.  5.  These  who  are  profane  and 
ungodly  in  their  lives  and  conversation. 

Q.  What  is  the  fourth  sin  forbidden  in  this  command? 


OF  THE  FIRST  COIVIMANDJMElNT.  149 

Q.  Doth  God  expressly  command  us  to  study  to  know  him  ? 
A.  Yes,  1    Chron.  xxviii.  9.  "And  thou,  Solomon  ruy   son, 
know  Ihou  the  God  of  thy  father." 

Q.  Is  it  not  highly  dangerous  to  live  ivithout  the  knowledge  of 
God? 

A.  Yes,  Jer.  x.  25.  "  Pour  out  thy  fury  upon  the  heathen  that 
know  tliee  not." 

Q.  Is  not  ignorance  of  God  yet  more  dangerous  to  these  who 
live  in  a  land  of  light,  and  enjoy  the  means  ofknoivledge? 

A.  Yes,  seeing  they  are  without  all  excuse. 

Q.  Is  it  siiffieient  to  know  that  there  is  a  God? 

A.  Noj  we  must  also  know  what  God  is,  and  what  are  hu 
works. 

Q.   What  are  these  things  toe  must  know  of  God? 

A.  We  should  study  to  know  God :  ].  In  his  unity  of  essence. 
2.  In  his  Trinity  of  persons.  3.  In  his  attributes  and  perfec- 
tions. 4.  In  his  works  of  creation,  of  providence,  and  of  re- 
demption. 

Q.  What  sort  of  knoivledge  of  God  is  it  that  we  must  seek  af- 
ter? 

A.  A  literal  knowledge  of  God  is  not  sufficient;  a  comprehen- 
sive knowledge  of  God  is  unattainable-  but  an  experimental, 
practical,  soul-affecting,  humbling,  and  transforming  knowledge 
of  God.,  is  what  we  should  seek  after,  and  labour  to  attain. 

Q.  Besides  knowing  God,  are  we  also  bound  to  acknowledge 
God? 

A.  Yes,  Dent.  xxvL  17.  "  Thou  hast  avouched  the  Lord  this 
day  to  be  thy  God." 

Q.   What  should  we  acknoirledge concerning  God? 

A.  We  should  acknowledge  him  to  be  the  only  living  and 
true  God,  and  that  he  is  the  only  object  of  divine  worship;  we 
should  acknowledge  him  to  be  the  Creator  and  Governor  of  the 
world,  and  own  our  dependence  upon  him  for  all  things;  and  we 
should  acknowledge  him  as  our  Lawgiver  and  Judge,  to  whom 
we  are  accountable  for  all  that  we  do. 

Q.  Is  itsup,cient  to  own  and  acknowledge  God  to  be  (Jie  true 
God? 

A.  No,  unless  also  we  take  him  and  acknowledge  him  to  be 
our  God,  and  serve  him  accordingly. 

Q.  What  is  imported  in  acknowledging  God  as  our  God? 

A.  L  It  imports  our  renouncing  all  idols  that  would  rival  it 
with  him.  2.  Our  making  choice  of  God  as  our  portion  and 
chief  good,  and  the  God  whom  we  will  serve  and  please  above 
all  the  world.  3.  Our  covenant  dedication,  surrendering,  and 
engaging  ourselves  to  be  the  Lord's.  4.  Our  owning  of  God,  and 

N2 


150  OF  THE  FIRST  COMMANDMENT. 

of  his  truths  and  ways  before  the  world,  which  is  called  a  confes- 
sing or  professing  of  him  before  men,  Matt.  x.  32.  John  xii.  42. 
Rom.  X.  9.   J  John  iv.  15,  I  Tim.  ii.  10,  and  vi.  12. 

Q.   What  is  the  third  duty  required  in  this  command? 

A.  To  worship  God,  Matt.  iv.  10.  *' Thou  shall  worship  the 
Lord  thy  God,  and  him  only  shall  tliou  serve." 

Q.  How  is  God  to  he  worshipped  by  us? 

A.  Both  inwardly  and  outwardly. 

Q.    When  is  it  that  we  worship  God  inwardly  t 

A,  When  we  remember  him,  love  him,  highly  esteem  him, 
desire  him,  delight  in  him,  honour  and  adore  him,  fear  him,  be- 
lieve hitn,  trust  and  hope  in  him,  Mai.  iii.  16.  Eccl.  xii.  1. 
Deut.  vi.  5.  Psal.lxxi.  19.  Mai.  i.  6.  Isa.  xxvi.  4,  8.  Psal.  cxxx. 
7,  and  xxxvii.  4. 

Q.  How  do  we  worship  God  outwardly? 

A.  By  offering  up  our  prayers  and  praises  to  God,  attending 
to  his  word,  and  partaking  of  the  sacraments, 

Q.    What  is  the  fourth  duty  required  in  this  command? 

A.  To  glorify  God. 

Q.  Is  there  any  difference  between  worshipping  and  glorify- 
ing of  God? 

A.  Yes,  in  regard  glorifying  of  God  is  of  larger  signification 
than  worshipping  of  him,  seeing  it  comprehends  all  obedience  to 
his  lav/s,  and  hath  respect  to  all  parts  of  our  conversation.  We 
are  bound  to  glorify  God,  not  only  in  our  religious,  but  also  in 
our  civil  and  natural  actions;  whether  we  buy  or  sell,  eat  or 
drink,  or  whatsoever  we  do,  we  should  do  all  to  the  glory  of  God, 
Psal.  1.23.   1  Cor.  vi.20,and  x,  31. 

Q.  What  is  the  import  of  the  word  accordingly  in  the  answer? 

A.  It  imports  that  we  should  worship  and  glorify  God  in  such 
a  manner  as  to  make  it  appear  that  we  really  know  him,  and  own 
him  both  as  the  true  God  and  as  our  God. 

Q^  Why  is  worshipping  God  and  glorifying  hi?n  joined  to- 
gether? 

A.  To  teich  us,  that  we  must  not  only  worship  God  devout- 
ly, but  we  must  also  walk  circumspectly,  and  live  holy  lives  in 
the  world. 

Q.   IV hat  if  a  man  worship  God,  and  yet  live  in  sin? 

A'  His  prayers  cannot  be  heard,  but  will  be  an  abomination 
to  the  Lord,  Psal.  Ixvi.  18.  Prov.  xxviii.  9. 

Q.  Who  is  the  worshipper  that  will  be  accepted  of  God? 

A.  The  man  that  hath  a  tender  walk,  and  makes  conscience 
of  his  ways,  John  ix.  31.  ''We  know  that  God  heareth  not  sin- 
ners; but  if  any  man  be  a  worshipper  of  God,  and  doth  his  will, 
him  he  heareth." 


OF  THE  FIRST  COMMANDMENT.  153 

A.  Idolatry,  or  the  giving  that  worship  to  another  which  is  due 
to  God  alone. 

Q.  How  many  kinds  of  idolatry  are  there? 

A.  Two  kinds,   1 .  Idolatry  that  is  outward  and  visible.  2.  Idol- 
atry that  is  more  secret  and  invisible, 

Q.  Who  are  guilty  of  the  idolatry  that  is  outward  and  rm- 
hle? 

A.  1.  The  Pagans,  who  worship  their  idol-gods,  their  demons 
and  deified  heroes,  the  sun,  the  moon,  the  stars,  the  fire,  several 
kinds  of  beasts,  &lc.  2.  The  Papists,  who  worship  other 
gods  besides  the  true  God:  fi3r  they  deify  several  things  both  in 
heaven  and  earth,  to  which  they  pay  religious  worship  and  horn* 

Q.   What  are  these  other  gods  in  heaven  which  the  Papists  do 
worship? 

A.  They  worship  angels,  the  virgin  Mary,  and  saints  depart- 
ed. 

Q.   What  are  these  other  gods  on  earth  which  they  worship? 

A.  They  worship  the  Pope,  the  bread  in  the  sacrament,  the 
sign  of  the  cross,  the  images  and  relics  of  saints. 

Q.  How  doth  it  appear  that  the  Papists  give  religious  hon- 
our  and  worship  to  these  things? 

A.  Both  by  their  practice,  and  by  their  books:  for  they  build 
churches,  erect  altars  and  institute  holy  days  in  honour  of  them; 
they  burn  incense,  make  and  pay  vows  to  them;  bow  their  knees 
and  pray  to  them;  they  seek  blessings  from  them,  and  make  them 
their  hope  and  trust.  As  for  instance,  they  adore  the  wood  of 
the  cross,  saying,  O  crux  ave.  Spes,  unica,  ^'c.  that  is,  O  holy 
cross,  our  only  hope  and  trust,  increase  to  the  godly  their  righ- 
teousness, and  give  unto  sinners  grace  and  remission  of  their 
sins. 

Q.   But  why  may  we  not  worship  saints  and  angels? 

A.  It  is  idolatry  to  worship  creatures:  for  men  to  pray  to  them 
is  to  ascribe  divine  honors,  and  perfections  to  them,  as  omniscience 
and  omnipotence:  God  forbids  this,  as  a  giving  of  his  glory  to 
another;  and  tells  us,  that  the  saints  in  heaven  do  not  know  our 
wants.  For  proof  of  which,  see  Matt.  iv.  10.  Acts  x.  26,  26. 
Rev.  xix.  10.  Isa.  xlii.  8,  and  Ixiii.  16.  And  if  it  be  idolatry  to 
worship  saints  in  heaven,  far  more  is  it  to  worship  the  bones,  teeth, 
or  relics  of  saints  on  earth,  as  Papisis  do;  to  avoid  this,  God  buri- 
ed the  body  of  Moses  secretly,  that  none  might  worship  it. 

Q.  Is  there  not  idolatry  more  secret  and  invisible,  which  oth- 
ers are  guilty  of  besides  Pagans  and  Papists? 

A.  Yes;  all  carnal  and  unregenerate  persons  are  guilty  of  it, 
by  putting  tlie  creature  in  room  of  the  Creator,  loving  it  and  de- 


254  OF  THE  FIRST  COMMANDMENT. 

pending  on  it  more  than  God.  For  whatever  tiling  it  be  that  halh 
most  of  our  love,  or  of  our  trust,  or  of  our  fear  and  dread,  or  halh 
most  of  our  thoughts,  or  of  our  time  and  service,  that  is  really  our 
{7od;  seeing  it  is  put  in  God's  room,  and  hath  the  honor  and  glo- 
ry which  is  only  due  to  him. 

Q.  What  arc  these  idols  which  men  commonly  set  up  in  God^s 
room  ? 

A.  1.  Self  is  the  great  idol  which  men  generally  adore,  by 
seeking  themselves  in  all  they  do;  and  this  idol  appears  in  many 
different  shapes,  as  self  profit,  self-wisdom,  self-righteousness, 
self  ability,  self-ease,  self-credit,  and  applause.  2.  The  wcrld 
is  the  great  clay  idol  which  worldly  men  adore;  hence  covetous 
men  are  called  idolaters,  and  covetousness  idolatry.  3.  'Vhehcl' 
ly  is  the  god  of  drunkards  and  gluttons,  Phil.  iii.  19.  4.  Child- 
rendind  relationsare  the  idols  of  many.  5.  6rVca^7/'ze;i  or  superiors 
ere  pat  in  the  room  of  God,  when  we  trust  in  the  arm  of  flesh,  or 
make  them  lords  of  our  faith  and  conscience.  6.  The  devil  is 
called  the  god  of  this  world,  2  Cor.  iv.  4.  So  that  we  may  hence 
see  how  sadly  idolatry  abounds  even  among  professed  Protestants, 
who  have  renounced  the  Romish  idolatry. 

Q.  In  what  respect  is  the  devil  called  the  god  of  this  ii'orld? 

A.  Because  he  is  put  in  the  room  of  the  true  God  by  liie  most 
pan  of  the  world.  For,  in  the  first  place,  we  read  and  hear  of 
many  of  the  Indians  who  directly  worship  him,  and  he  appears 
to  them  in  a  bodily  shape:  besides,  it  is  at  his  instigation  that  the 
infidel  would  run  into  all  manner  of  wickedness.  Again,  how 
much  is  he  adored,  honored  and  served  among  professed  Chris- 
tians! by  witches,  who  enter  into  compact  with  the  devil,  and 
give  up  themselves  to  him;  by  these  who  consult  with  witches- 
and  charmers,  and  these  who  use  his  spells  and  charms;  by  these 
who  in  their  common  discourse  pray  to  the  devil,  bidding  him 
take  them,  or  their  neighbours;  and  by  these  who  hearken  to  the 
devil's  temptations  more  than  God's  counsels. 

Q.   What  is  the  fifth  sin  forbidden  in  the  first  command? 

A.  The  giving  of  the  glory,  which  is  due  to  God,  to  anoth- 
•er. 

Q.  Wh  0  are  the  guilty  of  this  sin  ? 

A.  Not  only  those  who  give  divine  worship  to  creatures,  as 
above;  but  also  those  who  ascribe  events,  not  to  God's  providence, 
but  to  luck  or  chance,  or  to  secondary  causes  only ;  and  those  who 
ascribe  the  praise  of  any  good  thing  they  receive,  and  their  success 
in  any  business,  to  themselves  and  their  own  industry,  to  crea- 
tures, or  to  fortune;  and  likewise  those  who  have  men's  persons 
in  too  great  admiration,  they  are  chargeable  with  this  sin  of  giv- 
ing God's  glory  to  others,  1  Sam.  vi.  9.  Deut.  viii.  17.  Dan.  iv. 
30.  Hab.  i.  16.  Actsxii.  22,23.  Jude  16. 


OF  THE  SECOND  COMMANDMENT.  U5 

Quest.  48.  what  are  ice  specially  taught  hy  these 
words  [before  me]  in  the  first  commandment  P 

•.ins.  These  words  [before  me]  in  the  first  com- 
luandment,  teach  us,  that  God,  who  seeth  all  thiugs, 
taketh  notice  of,  and  is  much  displeased  with  the  sin 
of  having  any  other  God. 

Q.  What  is  the  argument  in  this  command  to  dissuade  or  res' 
train  u^from  the  sin  of  idolatry? 

A.  The  consideration  of  God's  omniscience,  that  the  sin  is 
committed  before  him,  or  in  his  sight,  who  exceedingly  hates  and 
abhors  it. 

Q.  How  doth  it  appear  that  God  doth  see  all  things? 

A.  In  regard  that  he  is  present  in  all  places,  and  infinite  in 
knowledge,  Psai.  cxxxix.  7,  8,  &c.  Jer.  xxiii.  24.  Psal.  cxlvii. 
5, 

Q.  What  are  these  things  which  God  doth  see? 

A.  He  seeth  all  past  things,  all  present  things,  ?i\\  future  things, 
and  all  possible  things:  he  sees  all  his  creatures,  all  their  thoughts, 
all  their  words,  and  all  their  actions. 

Q.  Doth  God  take  special  notice  of  the  sin  of  idolatry  above 
other  sins  ? 

A.  Yes. 

Q.  How  doth  that  appear? 

A.  By  the  many  tokens  of  displeasure  which  God  hath  eviden- 
ced against  it,  both  in  threatening  and  punishing  men  for  it,  Deut. 
xxix .  24,  25,  &.C. 

Q.  Why  is  God  so  much  displeased  with  the  sin  of  idola- 
try? 

A  Because  God,  who  is  jealous  of  bis  own  glory,  cannot  but 
take  it  as  a  great  indignity  to  see  another  put  in  his  room,  and  set 
upon  his  throne,  and  that  in  his  very  sight  and  presence. 

Q.  Is  not  the  attribute  of  God^s  omniscience  much  affronted  hy 
the  world? 

A.  Yes;  namely,  by  their  idolatry,  hypocrisy,  and  secret  wick- 
edness. 

Q,  Ought  not  God'^s  omniscience  to  be  a  powerful  check  to  all 
sin? 

A.  Yes. 

Quest.  49.   Which  is  the  second  commandment  P 
Jlns,  The  second  commandment  is,    Thou  shalt 
not  make  unto  thee  any  graven  image,  or  any  likeness 


156  OF  THE  SECOND  COMMANDMENT. 

of  any  thing  that  is  in  heaven  above,  or  that  is  in  the 
earth  beneath,  or  that  is  in  the  water  under  the  earth  : 
Thou  shalt  not  bow  down  thyself  to  them,  nor  serve 
them:  For  I  the  Lord  thy  God  am  a  jealous  God, 
visiting  the  iniquity  of  the  fathers  upon  the  children 
unto  the  third  and  fourth  generation  of  them  that  hate 
me  ;  and  shewing  mercy  unto  thousands  of  them  that 
love  me,  and  keep  my  commandments. 

Quest.  50.  What  is  required  in  the  second  com- 
mandment? 

Jins,  The  second  commandment  requireth  the  re- 
ceiving, observing,  and  keeping  pure  and  entire,  all 
such  religious  worship  and  ordinances  as  God  hath 
appointed  in  his  word. 

Q.  Is  the  worship  required,  and  idolatry  forhidden^  in  the 
second  commandment,  the  same  with  that  in  the  first  command- 
ment ? 

A.  No;  for  thej^r^^  command  directs  us  as  to  the  right  object 
of  worship;  but  tlie  second  command  directs  us  as  to  the  right 
way  and  means  of  worship;  the  first  forbids  the  worshippin^r  of 
any  false  god;  ihe  second  forbids  the  worshipping  of  the  trueGcd 
in  a  false  way,  or  by  any  means  but  what  he  himself  appoints. 

Q.  Hath  God  appointed  all  that  religious  worship,  and  all 
these  means  and  ordinances,  in  and  hy  which  only  he  will  be  ser- 
ved and  worshipped  ? 

A,  Yes. 

Q.  Where  do  ice  find  these? 

A.  In  his  word. 

Q,  What  arc  these  ordinances  and  means  of  divine  worship 
appointed  usl 

A.  1st,  There  is  prayer  in  public,  in  private,  and  secret,  Luke 
i.  10.  Jer.  X.  25.  Matt.  vi.  6. — 2dly,  There  is  thanksgiving  and 
singing  of  psalms,  Eph.  v.  20.  Isa.  Hi.  8.  James  v.  13. — 3dly, 
There  is  the  reading,  preaching,  and  hearing  of  the  word,  Acts  v. 
21.  2Tim.  iv.  2.  Acts  x.  33.— 4thly,  The  administration  and 
partaking  of  the  sacraments  of  baptism  and  the  Lord's  supper, 
Matt,  xxviii.  19.  1  Cor.  xi.  23,  24,  &c.— 5thly,  There  is  fasting, 
Luke  V.  35. — 6thly,  Swearing  by  the  name  of  the  Lord  when 
lawfully  called,  Deut.  vi.  13. — 7thly,  Vowing  to  the  Lord,  Psal. 
Ixxvi.  11.— 8thly,  Instructing  of  children  and  servants,  Gen.  x. 
18,  &c. 


OF  THE  SECOND  COMMANDxMENT.         167 
Q.   What  doth  God  require  of  us  concerning  all  these  ordinan' 

CCS? 

A.  That  we  should  receive  them,  observe  th6m,  and  keep  them 
pure  and  entire. 

Q.   What  is  it  to  receive  and  observe  them? 

A.  It  is  to  approve  of  them,  attend  upon  them,  and  continue 
steadfastly  in  the  practice  of  them. 

Q.   What  is  it  to  keep  these  ordinances  pure  and  entire? 

A.  Jt  is  to  use  our  best  endeavours  to  preserve  them  free  from 
all  corruption  or  mixture  of  human  inventions j  and  to  keep 
them  so  as  nothing  be  added  to  them,  or  taken  away  from  them. 

Quest.  51.  What  is  forbidden  in  the  second  com- 
mandment  P 

Ans,  The  second  commandment  forbiddetli  the 
worshipping  of  God  by  images,  or  any  other  way  not 
appointed  in  his  word. 

Q.   What  is  the  chief  sin  forbidden  in  this  command? 

A.  Idolatry,  or  the  worshipping  of  the  true  God  by  images. 

Q.    What  do  you  mean  by  an  image? 

A.  The  picture,  shape,  or  likeness  of  any  creature  in  heaven, 
on  earth,  or  in  the  sea, 

Q.  When  is  a  person  guilty  of  worshipping  God  by  ima- 
ges? 

A.  1st.  When  he  frames  or  takes  any  material  picture  or  sim- 
ilitude, and  sets  it  before  him  in  worship;  as  the  Papists  do,  who 
paint  God  the  Father  under  the  likeness  of  an  old  man;  and  Je- 
sus Christ  in  the  likeness  of  a  young  man,  or  of  a  lamb;  and  the 
Holy  Ghost  by  the  figure  of  a  dove;  which  is  plainly  to  "  change 
the  glory  of  God  into  an  image  made  like  to  corruptible  man,  and 
to  birds  and  four-footed  beasts,"  which  the  apostle  condemn?, 
Rom.  i.  23.  2dly,  A  person  is  guilty  of  it,  when  he  hath  any 
carnal  imagination  or  representation  of  God  in  his  mind  while 
worshipping  him,  as  if  he  was  like  to  a  man  or  any  creature. 

Q.  May  not  an  image  or  picture,  to  look  upon  in  time  of  pray- 
er, be  some  help  to  us  in  devotion,  as  Papists  say  ? 

A.  No;  instead  of  a  help,  it  is  a  great  hinderance.  '^^ 

Q.  How  is  it  a  hinderance  ? 

A.  In  regard  it  promotes  carnal  and  low  thoughts  of  God, 
who  is  a  glorious  Spirit,  and  infinitely  exalted  above  ali  things 
visible  or  earthly.  It  is  as  great  a  dishonour  and  disparagement 
to  the  Majesty  of  God  to  represent  him  by  the  dead  image  of  a 

O 


158  OF  THE  SECOxND  COMMANDMENT. 

creature,  as  it  would  be  to  represent  a  king  by  the  picture  of  a 
frog. 

Q.  But  may  we  not  have  svch  images  of  God  or  of  the  per- 
sons of  the  Trinity  by  us,  if  we  donoticorship  them? 

A.  No;  for  it  is  an  abomination  which  God  expressly  forbids, 
Deut.  iv.  15,  16.  "  Take  ye  good  heed  to  yourselves  (for  ye  saw 
no  manner  of  similitude  on  the  day  that  the  Lord  spake  to  you  in 
Iloreb  out  of  the  midst  of  the  fire,)  lest  ye  corrupt  yourselves, 
and  make  you  a  graven  imnge,  the  similitude  of  any  figure,"  &,c. 
And  further,  it  is  impossible  to  frame  an  image  of  him  that  is  in- 
finite, spiritual,  and  invisible;  and  therefore  he  frequently  asks 
the  question,  as  in  Isa.  xl.  18, 25,  and  xlvi.  5.  To  whom  will  ye 
liken  God?  Surely  no  shape  of  any  creature,  no  dead  image, 
can  be  a  fit  representation  of  the  living  God. 

Q.  May  we  not  have  a  picture  of  Jesus  Christy  who  is  truly  a 
man? 

A.  No;  because,  1.  His  divine  nature,  which  makes  him  to  be 
Christ,  cannot  be  pictured  at  all.  2.  He  left  no  picture  of  his 
body  when  he  left  the  earth,  nor  any  account  of  his  features,  as 
it  were  on  purpose  to  discourage  any  to  draw  his  picture.  3. 
His  body,  as  now  glorified,  cannot  be  represented  by  any  artist 
whatsoever;  so  that  the  pictures  now  made  of  him  must  be  great- 
ly debasing  of  his  glorious  person.  4.  If  any  such  picture  be 
designed  1o  excite  devotion,  it  is  a  breach  of  this  command, 
which  forbids  all  worshipping  of  God  by  images, 

Q.  Why  do  Papists  leave  the  second  command  out  of  their 
Catechisms  and  public  offices  ? 

A.  Because  it  so  expressly  condemns  their  images,  crucifixes 
and  idolatrous  practices. 

Q.  IVill  it  free  them  from  idolatry,  to  say  they  only  worship 
God,  or  Christ,  before  or  by  them,  but  not  the  images  them- 
selves  ? 

A.  No;  for  the  command  forbids  even  bowing  or  kneeling  be- 
fore them.  And,  if  this  shift  could  excuse  the  Papists,  it  had 
also  excused  the  Israelites  in  worshipping  the  golden  calf;  for 
they  had  it  to  say  that  they  intended  to  worship  Jehovah  before 
the  calf,  Exod.  xxxii.  4,  5. 
^in  Q.  Is  there  any  other  sin  forbidden  in  the  second  command, 
berides  idolatry,  or  the  worshipping  of  God  by  images? 

A.  Yes;  namely,  the  sin  of  superstition  or  will-worship. 

Q.   What  do  you  mean  by  that? 

A.  Men's  presuming  to  worship  God  by  means  of  their  own 
tlevising,  adding  human  inventions  to  God's  institutions,  or  con- 
triving other  ways  to  serve  and  worship  God  than  what  he  hath 
appointed  or  warranted  in  his  word. 


OF  THE  SECOND  COMMANDMENT.  169 

Q.   IVho  are  guilty  of  this  sin? 

A.  All  these  who  add  new  sacraments  to  the  two  of  Christ's 
institution,  or  these  who  add  the  sign  of  the  cross  to  baptism,  the 
posture  of  kneeling  to  the  Lord's  supper,  the  keeping  of  holy-days 
to  the  Lord's  day,  playing  with  organs  to  singing  with  the  voice, 
reading  of  a  book  to  prayer;  or  they  who  erect  altars,  pictures  or 
crosses  in  places  of  worship,  and  bow  unto  them,  or  bow  to  the 
east,  and  at  the  name  of  Jesus,  or  the  like.  All  these  are  super- 
stitious inventions  in  God's  worship,  and  human  additions  to 
God's  institutions,  without  any  warrant  in  his  word,  and  there- 
fore against  the  second  command. 

Q.  Why  may  not  wise^  holy  and  learned  men  add  some  such 
things  for  beautifying  the  u'orship  of  God? 

A.  1st.  Because  an  infinitely  holy  and  wise  God,  who  hath 
unquestionable  right  to  appoint  the  means  and  manner  of  his 
own  worship,  hath  expressly  forbidden  men  to  add  any  thing  to 
the  directions  he  hath  given  concerning  the  same,  Deut.  xii.  30, 
31,32.  2dly.  He  sharply  censures  all  such  additions,  by  cal- 
ling them  will-worship,  and  vain- worship,  and  saying,  they  had 
only  a  shew  or  pretence  of  wisdom  in  them,  Col.  ii.  23.  Matt.  xv. 
9.  Nay,  he  looks  upon  it  as  a  presumptuous  attempt  to  rival  it 
with  him,  for  men  to  add  their  own  inventions  to  his  institutions, 
and  calls  it  a  setting  of  their  thresholds  by  his  threshold,  and 
their  posts  by  his  posts,  Ezek.  xliii.  8,  and  even  saith  it  is  a  go- 
ing a-whoring  with  their  inventions,  Psal.  cvi.  39. 

Q .    JVhy  would  God  censure  things  ichich  are  so  rcell  designed 
for  his  glory,  and  for  beautifying  his  worship? 

A.  Ist.  Because  he  accounts  it  great  ])ride  and  presumiption 
in  men  to  take  upon  them  to  mend  the  ordinances  of  God,  as  if 
they  were  wiser  than  he.  2dly.  Instead  of  beautifying  his  wor- 
ship thereby,  they  rather  disfigure  it;  for  God's  worship  is  most 
beautiful  in  its  own  native  simplicity  and  lustre  ;  for  to  paint  glass 
doth  darken  its  light,  to  gild  a  diamond  mars  its  sparkling  rays. 
3dly.  It  is  only  the  presence  and  blessing  of  God  that  can  make 
ordinances  profitable  to  us;  but  God  hath  no  where  promised  his 
blessing  to  men's  inventions,  but  exclusively  to  his  own  institu- 
tions. Matt,  xxviii.  20. 

Q.  Had  not  the  Jews  several  significant  ceremonies  in  worship 
under  the  lawt 

A.  Yes;  but  these  were  appointed  by  God's  authority,  as  they 
were  abolished  again  by  it  at  Christ's  coming,  and  a  plain  simple 
way  of  worship  instituted  under  the  gospel.  And  it  is  no  wise 
likely  that  God  would  remove  the  ceremonies  of  his  own  institu- 
tion,  merely  to  make  way  for  men  inventing  others  in  their 
room. 


160  OF  1'HE  SECOND  COMMANDMENT. 

Q.  May  not  the  church  appoint  some  rites  or  ceremonies  for 
sake  of  decency  and  order,  by  virtue  of  that  command,  1  Cor. 
xiv,  40. 

A.  That  text  doth  not  warrant  the  church  to  add  new  parts  to 
the  worship  of  God,  as  significant  ceremonies  would  be,  but  only 
to  keep  and  observe  the  ordinances  as  God  has  delivered  thena 
to  us,  with  decency  and  order;  and  to  take  cave  that  there  be  no 
iindecencyor  disorder  in  the  worship  of  God,  namely,  as  to  the 
circumstances  of  time  and  place  and  the  like,  which  the  com- 
mand of  God  appointing  the  worship  itself  dolh  virtually  include, 
seeing  without  such  circumstances  it  .cannot  be  performed. 

Q.  Is  there  any  other  sin  forbidden  by  the  second  command- 
ment ? 

A.  Yes;  such  as  the  countenancing,  approving,  or  promoting 
of  any  false  religion  or  superstitious  worship:  the  neglecting, 
contemning,  hindering  or  opposing  of  the  true  worship  of  God, 
or  any  of  liis  ordinances;  the  reproaching  or  persecuting  these 
who  worship  God  according  to  his  word. 

Quest.  52.  What  are  the  reasons  annexed  to  the 
second  commandment  ? 

Jins,  The  reasons  annexed  to  the  second  com- 
mandment are^  God's  sovereignty  over  us,  his  pro- 
priety in  us,  and  the  zeal  he  hath  to  his  own  wor- 
ship. 

O.   What  mean  you  by  a  reason  annexed  to  a  command? 

A.  An  argument  joined  to  it,  to  enforce  the  keeping  of  it. 

Q.  How  many  such  reasons  are  annexed  to  this  command? 

A.  Three:  1.  God's  sovereignty  over  us.  2.  God's  propri- 
ety in  us.     3.  God's  zeal  for  his  own  worship. 

Q.   What  mean  you  by  God^s  sovereignty  over  us? 

A.  His  absolute  power  and  authority  over  us,  so  that  he  may 
do  with  us  as  he  pleaseth, 

Q.  In  what  words  of  the  command  is  this  reason  contain- 
ed? 

A.  In  these,  /  the  Lord. 

Q.    What  do  these  words  import? 

A.  That  he  is  the  sovereign  Lord  over  us,  and  lias  a  right  to 
make  what  laws  he  pleases  about  his  own  worship;  and  that  we, 
as  God's  subjects,  are  bound  to  observe  these  laws,  and  to  wor- 
ship him  no  other  way. 

Q.  In  ichat  words  is  the  second  reason  contained? 

A.  In  these  words,  Thy  God,  1  the  Lord  thy  God. 


OF  THE  THIRD  COMMANDMENT.  Ibl 

Q.   TPhat  do  these  icords  import? 

A.  That  God  hath  a  propriety  or  special  interest  in  us;  we  be- 
long to  him  by  creation,  redemption, or  profession;  and  therefore 
we  ought  to  keep  close  to  our  God  and  his  institutions,  and  be- 
ware of  idolatry  and  superstition  in  worship,  which  tend  to  es- 
trange the  heart  from  God,  Psal.  cvi.  19,  21. 

Q.  In  what  words  of  the  command  is  the  tliird  reason  con^- 
tained? 

A.. In  these,  I  am  a  jealous  God. 

Q.  What  do  these  words  import  ? 

A.  That  God  hath  a  great  jealousy,  zeal,  or  tender  concern  for 
his  own  worship,  and  is  highly  displeased  with  those  who  cor- 
rupt, by  bringing  men's  inventions  into  it,  Exod.  xxxiv.  14. — 
Psalm  cvi.  29. 

Q.  Wherein  doth  God  sJiew  his  zeal  and  jealousy  for  his  own 
worship  1 

A.  In  threatening  to  punish  them  as  haters  of  God,  who  break 
this  command,  to  the  third  and  fourth  generation;  and  in  shew- 
ing mercy  to  thousands  of  them  that  love  him,  and  keep  his 
law. 

Q.  Is  it  just  loith  God  to  punish  children  for  the  sins  of  their 
parents  ? 

A.  Yes,  if  the  children  go  on  in  their  parents'  sins;  but,  if 
they  forsake  them,  God  will  not  punish  them  for  them,  Ezeko 
xviii.  14,  17. 

Q.  Doth  God  esteem  any  persons  as  lovers  of  him,  hut  such, 
as  keep  his  commandments? 

A.  No,  Johnxiv.21. 

Q.  Doth  not  all  these  reasons  oblige  us  to  the  greatest  caiiilou 
that  ice  do  not  alter  nor  add  to  divine  ordinances  and  institutions 
of  loorship? 

A.  Yes. 

Q.  Have  these  who  suffer  for  non  conformity  to  such  additions^ 
sufficient  warrant  for  their  sufferings? 

A.  Yes;  as  is  evident  from  Deut.  xii.  32,  compared  with  Deut, 
iv.  2.  "Ye  shall  uot  add  unto  the  word  which  1  cotnaiand 
you." 

Qaest.  53.   Wliieli  is  the  third  commandment? 

Jins.  The  third  com.naDilraent  is,  Thou  shalt  not 
take  the  name  of  the  Lord  tliy  God  in  vain  :  For  the 
Lord  will  not  hold  him  guiltless  that  taketh  his  name 
in  vain. 

O  2 


162  OF  THE  THIRD  COMMANDMENT. 

Quest.  54.  what  is  required  in  the  third  command- 
ment P 

^Ins,  The  third  commandment  requireth  the  holy 
and  reverend  use  of  God's  names,  titles,  attributes, 
ordinances,  word,  and  vvorlcs. 

Q.  In  what  manner  must  we  use  Gocfs  name? 

A.  In  a  holy  and  reverend  manner;  that  is,  with  a  liumble 
and  awful  regard  to  God's  infinite  greatness  and  excellencies. 

Q.   What  is  ?neant  by  the  name  of  God  here? 

A.  Any  thing  that  is  commonly  ascribed  to  God,  and  by  which 
God  makes  himyelf  known  to  us,  as  a  man  is  known  to  us  by  his 
rame. 

Q.  What  are  these  things  whereby  God  makes  himself  hiown 
to  us? 

A.  They  are  six,  to  wit.  God's  names,  his  titles,  his  attributes, 
his  ordinances,  his  word,  and  his  works. 

Q.  What  are  the  names  given  to  him^  which  we  must  reverently 
use? 

A.  They  are  such  as  Jehovah,  Lord,  God,  Jah,  I  am,  the  Fath- 
er, the  Son,  Je?us  Christ,  the  Holy  Ghost,  the  Spirit,  &c. 

Q.  What  are  the  titles  of  God,  which  we  must  use  tcith  rever- 
ence? 

A.  They  are  his  usual  designations  taken  from  some  of  his 
peculiar  excellencies,  such  as,  the  Lord  of  Hosts,  King  of  kings, 
Lord  of  lords.  Father  of  liglits.  Holy  One  of  Israel,  Creator  of 
the  ends  of  the  earth,  preserver  of  men,  and  ihe  like. 

Q.  W'hat  are  the  attributes  of  God,  ichich  we  should  use  rev- 
erently ? 

A,  The  essential  perfections,  whereby  his  nature  is  described 
to  us,  and  he  is  distinguished  from  all  his  creatures;  such  as  om- 
nipotence, omnipresence,  eternity,  immutability,  infinite  wisdom, 
infinite  holiness,  goodness,  faithfulness,  mercy,  die. 

Q.    Why  are  these  called  God's  atiributes  ? 

A.  Because  God  doth  claim  them  to  himself,  exclusive  of  all 
others. 

Q.  What  are  the  ordinances  of  God,  which  we  must  use  rever- 
ently? 

A.  The  sacraments,  prayer,  praise,  preaching,  oaths,  vows, 
lots,  &-C. 

Q .    What  is  meant  by  God''s  word  in  the  answer  ? 

A.  Not  his  essential  word,  but  his  written  word,  or  the  Bi- 
ble. 

Q.  What  is  meant  by  God''s  works? 


OF  THE  THIRD  COMMANDMENT.  163 

A.  The  works  of  creation,  of  providence,  and  of  redemp- 
tion. 

Q.  When  may  it  be  said  that  the  names^  titles,  and  attributes 
of  God  are  used  by  vs  in  a  holy  and  reverend  manner? 

A.  When  we  entertain  awful,  admiring,  and  loving  thoughts 
of  them  in  our  hearts,  and  mention  them  with  gravity,  respect, 
and  tenderness  with  our  lips. 

Q.   When  do  we  make  use  of  God''s  ordinances  in  a  holy  and 
reverend  manner  ? 

A.  When  we  make  conscience  of  attending  upon  them,  seek  to 
have  a  humble  reverential  frame  of  heart  in  all  our  approaches  to 
God,  and  earnestly  desire  communion  with  God  in  every  ordinance 
of  his. 

Q.   When  do  we  use  God''s  word  in  a  holy  and  reverend  way? 

A.  When  we  read  it  vvith  seriousness,  attend  to  the  Majesty  of 
God  as  speaking  therein  to  us,  and  endeavor  to  yield  present 
obedience  to  his  holy  will  when  revealed  to  us. 

Q,   When  do  ive  use  God''s  works  in  a  holy  and  reverend  way  ? 

A.  When  we  contemplate  God's  glory  in  his  works  of  creation, 
and  have  an  awful  regard  to  his  dispensations  of  providence, 
submitting  patiently  to  his  corrections  for  sin,  and  praising 
him  for  all  his  mercies,  and  especially  for  Jesus  Christ  our  Sa- 
viour. 

Quest.  55.  What  is  forbidden  in  the  third  com* 
mandmentP 

Jins,  The  third  commandment  forbiddeth  all  pro- 
fanins;  or  abusing  of  any  thing  whereby  God  maketh 
himself  known. 

Q.  When  do  we  take  God''s  name  in  vain  ? 

A.  When  we  use  it  irreverently,  superstitiously,  or  profane- 
ly; or  when  we  abuse  any  thing  whereby  he  makes  himself  known 
to  us,  such  as  his  names,  titles,  attributes,  ordinances,  &lc. 

Q.  How  is  it  that  people  are  guilty  ofprofaning  or  abusing 
of  God''s  names,  titles,  or  attributes? 

A.  Many  ways;  as,  I.  By  swearing  falsely  when  called  to  it 
before  a  judge.  2.  By  cursing  or  swearing  profanely  in  common 
discourse.  3.  By  blasphemy,  or  speaking  reproachfully  of  God. 
4.  By  using  the  name  of  God  in  charms.  5.  By  offering  prayers 
or  praises  to  God  with  formal  and  careless  minds.  6.  By  using 
God"'s  name  irreverently  in  common  discourse,  crying  without 
any  awe,  O  Lord,  O  God,  God  help  me,  bless  me,  or  the  like, — 


164  OF  THE  THIRD  COMMANDMENT. 

7.  By  repeating  the  oatlis  of  others  without  concern  for  them. — 

8.  By  rash  appeals  to  God,  &:c. 

Q.  Is  it  lawful  to  swear  hy  the  name  of  God  when  called  to  it 
hy  authority? 

A.  Yes,  if  what  we  swear  be  right  and  true,  and  if  we  have  an 
awful  sense  of  God  upon  our  hearts  when  we  do  it,  Deut.  vi.  13. 
Heb.  vi.  16. 

Q.  Is  it  lauful  for  a  man  to  swear  hy  his  soul,  conscience, 
faith,  or  the  like? 

A.  No;  for  tiiese  being  creatures,  to  swear  by  them  is  idolatry, 
or  a  putting  of  them  in  God's  room,  by  giving  them  the  worship 
and  attributes  which  belong  to  him. 

Q.    What  is  the  evil  or  sin  ofprofane  swea.ring  and  cursing? 

A.  1st,  It  is  against  God"'s  command  both  here  and  in  other 
texts,  as  Matt.  v.  34,  Rom.  xii.  1 4.  2dly,  It  is  a  rash  way  of  ap- 
pealing to  the  great  Judge  of  heaven  upon  every  trifling  occasion, 
Vv^hich  God  doth  look  on  as  a  horrid  batfling  of  his  name.  3dly, 
It  is  a  sad  evidence  of  a  graceless  and  profane  lieart;  hence  tlie 
Lord  makes  it  a  distinguishing  character  of  the  wicked  and  the 
•righteous,  Eccl.  ix.  2.  "  He  that  sweareth,  and  he  that  feareth 
an  oath.'*' 

Q.  Doth  God  look  upon  profane  swearers  as  his  enemies? 

A.  Yes,  as  in  Psal.  xxxix.  20.  "  Thine  enemies  take  thy 
name  in  vain." 

Q.  What  is  the  danger  ofprofane  or  false  sxuearing  ? 

A.  The  Lord  V,' ill  deal  with  such  swearers  as  his  enemies,  by 
sending  his  curse  into  their  houses,  Zech.  v.  3,  4,  and  pursuing 
them  witii  his  judgments  both  here  and  hereafter;  for  with  an  aw- 
ful voice  from  Mount  Sinai  halh  he  declared,  *' The  Lord  will 
not  hold  him  guiltless  that  takelh  his  name  in  vain." 

Q.  When  are  people  guilty  of  profaning  or  abusing  God'^s 
ordinances  ? 

A.  1.  When  they  attend  them  hypocritically,  or  with  dead 
and  wandering  hearts.  2.  When  they  behave  irreverently  or 
indecently,  in  the  time  of  them,  by  talking,  laughing,  or  sleep- 
ing. 

Q.  May  lots  be  used  in  plays  and  games  ^  as  cards  or  dice? 

A.  No;  for  lots  being  an  appeal  to  God,  for  deciding  things 
•which  cannot  otherwise  be  determined,  ought  to  be  gone  about 
widi  reverence,  Prov.  xvi.  33.  and  xviii.  1 9.     Acts  i.  26. 

Q.  Hoic  do  men  profane  or  abuse  God''s  nwrd? 

A.  By  profane  jesting  upon  it,  or  by  perverting  it  to  support 
.error  or  sinful  practises. 

Q,  How  do  men  profane  or  abuse  God''s  works? 

A.  By  despising  God's  workmanship,  by  using  his  creatures  ia 


OF  THE  THIRD  COMMANDMENT.  166 

excess  to  the  pampering  of  iheir  liisis,  by  impatience  under  af* 
flictions,  and  unthankfulness  for  mercies. 

Quest.  56.  What  is  the  reason  annexed  to  the 
third  commandment  ? 

Ans,  The  reason  annexed  to  the  tliird  command- 
ment is,  That  however  the  breakers  of  this  command- 
ment may  escape  punishment  from  men,  yet  the  Lord 
our  God  will  not  suffer  them  to  escape  bis  righteous 
judgment. 

Q.  What  is  the  argument  for  evforcing  this  cofnman  dment? 

A.  It  is  contained  in  that  dreadful  threatening,  ^' For  the 
Lord  will  not  hold  him  guiltless  that  taketh  his  name  in  vain.*' 

Q.   What  is  the  import  of  that  threatening? 

A.  It  imports,  that,  though  men  should  suffer  swearers  and 
such  pro1^.ne  persons  to  pass,  God  will  not  let  them  escape  with- 
out punishment,  if  they  do  not  repent. 

Q.  How  come  the  hreaJicrs  of  this  commandment  to  pass 
without  punishment  from  men? 

A.  Partly  because  human  laws  cannot  extend  to  all  profana- 
tions of  God's  name,  and  partly  because  many  of  these  who  should 
execute  the  laws  against  the  profaners  of  God's  name,  are  either 
guilty  of  the  same  or  like  sins  themselves,  or  they  are  little  con- 
cerned for  God's  glory. 

Q.  Though  men  let  them  pass,  will  God  let  them  go  unpun- 
ished ? 

A.  No;  for  though  he  do  not  always  punish  them  in  this  life 
with  remarkable  strokes,  yet  he  will  do  it  in  his  own  time;  for  he 
says,  He  will  not  hold  them  guiltless. 

Q.  will  he  keep  an  exact  account  of  the  sins  of  the  breakers 
of  this  commandment? 

A.  Yes;  for  he  is  much  concerned  for  the  glory  of  his 
name. 

Q.  When  is  it  that  God  doth  punish  the  breakers  of  this  com' 
mand? 

A.  Sometimes  he  inflicts  judgments  upon  them  in  this  life, 
according  to  Deut.  xxviii.  58,  59.  Zech.  v.  3,  4.  and  these 
plagues  are  sometimes  outward,  and  sometimes  inward.  But, 
however  they  may  escape  temporal  judgments,  there  are  eternal 
judgments  abiding  them,  which  they  cannot  escape.  Rom.  ii. 
3,4,6,  6. 

Q.  Is  it  not  great  folly  to  venture  to  break  God''s  law  because 


166  OF  THE  FOURTH  COMMANDMENT. 

of  his  patience  in  forbearing  ia  execute  his  Judgements  presently 
against  dnncrs  ? 
A.  Yes. 

Quest.  57.   Which  is  the  fourth  commandment  ? 

Jins.  Tlje  fourth  commandment  is,  Keraember 
the  Sabbath  day  to  keep  it  holy.  Six  days  shalt 
thou  labor  and  do  all  thy  work  :  But  the  seventh 
day  is  the  Sabbath  of  the  Lord  thy  God  :  In  it  thou 
shalt  not  do  any  work,  tliou,  nor  thy  son,  nor  thy 
daughter,  thy  man  servant,  nor  thy  maid  servant,  nor 
thy  cattle,  nortlie  stranger  that  is  within  thy  gates. — 
For  in  six  days  the  Lord  made  heaven  and  earth, 
the  sea,  and  all  that  in  them  is,  and  rested  the  seventh 
day  :  Wherefore  the  Lord  blessed  the  Sabbath  day, 
and  hallowed  it. 

Quest.  58.  What  is  required  in  the  fourth  com- 
mandment P 

Jlns.  The  fourth  commandment  requireth  the  kee- 
ping holy  to  God  such  set  times  as  he  hath  appointed 
in  his  word,  expressly  one  whole  day  in  seven,  to  be 
a  holy  Sabbath  to  himself. 

Q.   Wliat  mean  you  hy  a  sabbath  day? 

A.  A  day  of  holy  rest,  wherein  men  are  to  cease  from  worldly 
business,  to  attend  upon  the  worship  of  God. 

Q.  Hate  often  is  this  day  for  the  sabbath  to  recur? 

A.  It  is  to  be  every  seventh  day,  or  still  one  day  after  six  day's 
labour. 

Q.  Is  this  fourth  commandment  cere?nonial  and  temporary , 
binding  only  upon  the  Jews  before  Chrisfs  coming? 

A.  No  J  it  is  a  command  moral  and  perpetual,  binding  upon  all 
men,  Jews  and  Gentiles,  to  the  end  of  the  world. 

Q.  How  do  you  prove  the  morality  and  perpetuity  of  this  com- 
mand ? 

A.  1.  From  its  bemg  first  appointed  in  paradise.  2.  From 
its  being  written  by  the  finger  of  God  upon  stone,  and  put  into 
the  ark  with  the  other  nine  commands,  which  was  not  done  with 
any  ceremonial  precept.  3.  The  reasons  and  arguments  made 
use  of  to  enforce  this  command  are  moral  and  perpetual.     4.  The 


OF  THE  FOURTH  COMMANDMENT.  167 

Gentiles  and  strangers,  who  were  not  under  the  ceremonial  law, 
were  bound  to  keep  the  Sabbath  as  well  as  the  Jews,  Isa.  liv.  4, 
6.  b.  Both  the  Old  Testament  prophets,  and  Jesus  Christ, 
do  speak  of  the  keeping  of  the  sabbath  as  a  duty  in  force  under 
New  Testament  times,  when  the  ceremonial  law  was  to  be  abol- 
ished, Isa.  Ivi-  1,  2.  Matt.  xxiv.  20.  6.  The  consciences  of 
men  do  still  challenge  them  most  severely  for  breaking  of  this 
command;  and  God  doth  still  pursue  the  breakers  of  it  with  his 
judgments. 

Q.  Whether  is  the  fourth  command  authorized  hy  the  light  of 
nature  and  sound  reason^  as  the  other  nine  are,  or  only  hy  ex- 
press  revelation  and  a  positive  law? 

A.  It  is  authorized  by  both:  for  the  light  of  nature  doth  re- 
quire that  a  due  part  of  our  time  be  allotted  for  the  public  wor- 
ship of  God,  which  should  frequently  recur;  and  that  this  time 
should  be  the  same  over  all,  that  so  one  man's  business  may  not 
interfere  with  another  man's  devotions.  Now,  the  Author  of  na- 
ture, who  best  knows  what  portion  of  time  is  most  suitable  to  the 
exigencies  both  of  our  bodies  and  souls,  our  present  and  future 
state,  hath  by  express  revelation  wisely  determined  it  to  be  the 
seventh  part  of  our  time. 

Q.  Doth  not  God  shew  special  regard  to  this  command,  hy 
putting  several  marks  of  honour  and  respect  upon  it  above  the 
rest? 

A.  Yes;  for,  1.  As  it  is  placed  in  the  first  table,  so  it  is  lar- 
ger, and  enforced  with  more  arguments  than  any  of  the  rest.  2. 
It  is  delivered  both  positively  and  negatively  (which  no  other  of 
the  ten  is)  for  it  is  not  only  said,  Keep  holy  the  Sabbath,  but  al- 
so, In  it  thou  shalt  do  no  manner  of  work.  3.  It  hath  a  solemn 
memento  prefixed  to  it,  which  the  rest  have  not.  Remember  to  keep 
holy  the  Sabbath;  q.  d.  See  that  ye  remember  this  command^ 
forget  what  ye  will,  forget  not  this.  4.  It  is  placed  in  the  midst 
of  the  decalogue,  as  the  heart  in  the  body,  for  enlivening  the  sev- 
eral parts  of  it;  it  is  set  in  the  close  of  the  first  table,  and  immedi- 
ately before  the  second,  to  shew  that  the  keeping  of  both  tables 
doth  greatly  depend  upon  the  observing  of  this  command. 

Q.  For  what  special  ends  hath  God  appointed  a  Sabbath  to 
ihe  world? 

A.  1.  For  his  own  glory,  and  for  the  conversion  of  sinners  to 
himself,  by  the  preaching  of  the  word  on  that  day.  2.  For  pro- 
moting spirituality  and  heavenly-mindedness  in  us.  He  well 
knew  that  carnal  things  would  be  apt  to  dull  our  affections,  and 
make  us  forget  God  and  heaven,  and  therefore  he  thought  fit  io 
recal  us  every  week  from  sensual  objects  to  mind  divine  things,  by 
enjoining  us  to  keep  the  sabbath,  which  is  a  lively  emblem  of 


168  OF  THE  FOURTH  COMMAxNDMENT, 

heaven,  where  the  saints  continually  adore,  praise  and  enjoy  com- 
munion with  God,  without  any  mixture  of  worldly  business. 

Q.  How  much  of  the  day  appointed  for  the  sabbath  is  to  be 
kept  holy  to  the  Lord? 

A.  One  whole  day  in  seven;  a  whole  natural  day,  consisting  of 
twenty-four  hours,  commencing  from  midnight  to  midnight,  ought 
to  be  dedicated  unto  the  Lord,  seeing  he  claims  a  seventh  part  of 
our  time.  It  is  true,  time  for  eating  and  sleeping  must  be  allow- 
ed upon  the  sabbath  as  well  as  on  other  days,  being  works  of  ne- 
cessity, seeing  without  these  wc  cannot  perform  the  duties  of  the 
sabbath. 

Q.  Is  it  not  sinful  for  men  to  encroach  upon  this  day  for  their 
own  work? 

A.  Yes;  as  it  was  sinful  in  Ananias  and  Sapphira  to  halve  their 
dedicated  goods,  and  give  but  a  part  to  the  Lord;  so  it  is  in  us  to 
halve  it  with  God  in  respect  of  his  holy  day. 

Q.  Should  not  every  day  be  a  sabbath  to  a  christian? 

A.  Though  christians  should  serve  God  every  day,  yet  they 
cannot  make  every  day  a  sabbath  for  the  public  worship  of  God  j 
because  God  calls  us  to  other  duties  relating  to  secular  affairs, 
which  are  inconsistent  with  the  work  of  the  sabbath.  And  though 
we  are  bound  to  be  holy  and  religious  at  all  times,  yet  we  are 
enjoined  to  express  our  religion  in  outward  acts  of  worship  more 
at  some  times  than  others. 

Q.  To  whom  is  the  fourth  command^  and  the  charge  of  keep' 
ing  the  sabbath  holy,  more  especially  directed? 

A.  To  masters  of  families  and  other  superiors,  as  the  command 
itself  bears,  under  which  surely  magistrates  are  included ;  for  these 
words,  within  thy  gates,  may  be  understood  of  the  magistrates* 
dominions,  and  particularly  of  city-gates,  and  these  who  dwell 
within  them,  Neh.  xiii.  15,  19.     Jer.  xvii.  24,  25,  &lc. 

Q.   Why  is  the  command  more  especially  directed  to  them? 

A.  Because  God  would  have  them  not  only  to  keep  it  them- 
selves, but  to  oversee  the  keeping  of  it  by  all  that  are  under  their 
authority,  as  Nehemiah  did,  Neh.  xiii.  15,  16,  &lc. 

Q.  J^hy  doth  the  Lord  prefx  the  word  remember  to  this  cow^ 
mand  ? 

A.  1.  To  testify  his  special  regard  unto  it,  as  being  a  fence  to 
the  other  commands,  and  a  help  to  the  keeping  of  them  all.  2. 
Because  he  foresaw  that  Satan  and  his  instruments  would  seek 
to  extinguish  the  memory  of  the  sabbath,  if  they  could;  and  men 
of  themselves  would  be  ready  to  forget  the  duties  of  it,  seeing  na- 
ture's light  doth  not  enforce  them  so  strongly  as  some  others.  3. 
Because  he  would  have  us  much  to  think  upon  the  works  of  crea- 
tion and  redemption,  the  compend  of  all  religion,  which  this  cora« 


OF  THE  FOURTH  COMMANDMENT.  169 

mand  brings  to  our  view.  4.  Because  he  would  have  us  to  re- 
member the  sabbath  before  it  comes;  so  as  to  prepare  ourselves 
for  the  keeping  of  it  when  it  doth  come. 

Q.  What  reason  is  there  for  prepariiig  for  the  sahhath  he- 
forehand? 

A.  1.  Because  we  are  naturally  carnal  and  unfit  for  spiritual 
work;  and,  being  involved  in  worldly  business  through  the 
weekj  some  previous  care  is  needful  to  abstract  our  thoughts 
from  earthly  things,  in  order  to  fit  us  for  sabbath  employ- 
ments and  enjoyments.  2.  Because  God  calls  us  to  make 
a  near  and  solemn  approach  to  him,  who  is  infinitely  holy, 
in  the  ordinances  of  the  sabbath;  and  this  requires  preparation, 
according  to  the  Psalmist's  example.  Psalm  xxvi.  6.  "  I  will 
wash  mine  hands  in  innocency:  so  will  I  compass  thine  altar, 
O  Lord."  3.  It  was  the  practice  of  God's  ancient  people 
to  prepare  for  the  sabbath  upon  the  foregoing  day,  which 
therefore  was  called  the  day  of  preparation,  Luke  xxiii.  54. 

Q.  What  ought  we  to  do  hy  way  of  •preparation  for  the  sabbath 
before  it  comes? 

A.  I.  Let  us  remember  ihe  great  end  and  design  of  the  sabbath, 
so  as  to  instruct  these  committed  to  our  charge  about  it;  and  to 
break  off  from  worldly  business,  so  as  we  may  have  time  to  think 
of  the  work  of  the  approaching  day;  and  to  get  the  guilt  of  the  by- 
gone day  removed,  that  we  may  have  a  reconciled  God  to  meet 
with  upon  his  own  day.  2.  Let  us  order  all  our  worldly  affairs 
before- hand  with  such  prudence  and  foresight,  that  the  business 
of  the  sabbath  may  not  be  interrupted  thereby. 

Q.  Hath  God  appointed  any  other  set  ti?nes  to  he  hept  holy  to 
the  Lord,  besides  the  sabbath  1 

A.  None  but  the  Jewish  festivals  or  ceremonial  sabbaths, 
which  being  only  shadows  of  things  to  come,  they  expired 
with  Christ's  coming;  but  the  command  for  the  weekly  sabbath 
being  moral,  it  continues  still  in  force,  Col.  ii.  16,  17.  Gal.  iv.  9, 
10,  U.  1  Cor.  xvi.  1.  2. 

Q.  Are  we  bound  to  heep  the  holy -days  obsem'^ed  by  others^ 
such  as  days  for  Christ'^s  birth,  passion  and  ascension;  days  ded- 
icated to  angels,  as  Michaelmas;  to  the  virgin  Mary,  as  Can- 
dlemas; besides  many  others  dedicated  to  the  apostles  and  other 
saints? 

A.  Though  it  be  pretended  that  these  days  serve  to  promote 
piety  and  devotion,  yet  we  have  no  warrant  from  God  to  observe 
any  of  them;  nay,  it  appears  to  be  unlawful  to  do  it:  for  1st,  God 
doth  quarrel  men  for  using  any  device  of  their  own  for  promoting 
his  service  or  worship,  without  having  his  command  or  warrant  for 
it,  as  in  Deut.  xii.  32.  Isa.  i,  12.  Jer.  vii.  30.     2dly,  the  apostle 

P 


170  OF  THE  FOURTH  COMMANDMENT. 

Paul  doth  expressly  condemn  the  Galatians  for  observing  such  ho* 
ly  days,  Gal.  iv.  10,  11.  3dly,  It  is  a  disparaging  of  the  Lord's 
day  which  God  hath  appointed,  and  an  usurping  ofhis  legislative 
power,  for  men  to  set  days  of  their  appointing  on  a  level  with  his 
day, as  the  institutors  do,  by  hindering  people  to  labor  thereupon. 
4thly,  It  is  an  idolatrous  practice  to  consecrate  days  to  the  honor 
of  saints  and  angels,  for  com men^ora ting  their  acts,  and  publish- 
ing their  praise;  such  honor  and  worship  being  due  to  God  alone. 

Q.  If  ere  not  these  days  appointed  by  the  ancient  church,  and 
authorized  by  great  and  holy  men? 

A.  It  was  will-worship  in  them,  seeing  they  had  no  power 
to  institute  holy-days:  for,  1st,  Under  the  law,  when  ceremonies 
and  festivals  were  in  use,  the  church  appointed  none  of  them,  but 
God  himself.  2dly,  We  read  nothing  of  the  apostles  appointing 
or  observing  such  holy-days;  not  a  word  of  their  consecrating  a 
day  for  Christ's  birth,  his  passion,  or  ascension;  nor  a  day  to  Ste- 
phen the  proto-martyr,  nor  to  James,  whom  Herod  killed  with  the 
sword.  VVe  read  of  the  apostles  observing  the  Lord's  day,  and 
keeping  it  holy,  but  not  of  any  other.  3dly.  These  other  days  are 
left  unrecorded,  and  uncertain,  and  so  are  concealed  like  the  bo- 
dy of  Moses,  that  men  might  not  be  tempted  to  abuse  them  to  su- 
perstition. 4thly.  These  days  have  not  the  divine  blessing  upon 
them;  for  they  are  the  occasions  of  much  looseness  and  immoral- 
ity. 5thly.  Though  the  observing  of  these  days  had  been  indif- 
ferent or  lawful  at  first,  yet  the  defiling  of  them  with  superstition 
and  intemperance  should  make  all  forbear  them. 

Q.  May  not  the  church  appoint  days  for  fasting  and  thanks- 
giving ? 

A.  Yes,  if  there  be  just  occasion  for  them;  and  the  church  is 
warranted  so  to  do,  both  by  scripture  precept  and  examples,  Joel 
i.  14.  and  ii,  15.  Ezra  viii.  21.  Neh.  xii.  27,  &C.  Dan.  ix.  3. — • 
And  that  such  days  are  to  be  continued  in  gospel  times,  is  plain 
from  Zech.  xii.  11,  12,  &-c.  Matt.  ix.  15.  Acts  xiii,  2,  3.  Acts 
xiv.  23.  1  Cor.  viii.  5.  2  Cor.  xi.  27.  Moreover,  it  is  God 
Mfho  by  his  providence  doth  call  us  to  fasting  or  thanksgiving; 
the  church  only  doth  name  the  days  convenient  for  these  purposes. 

Quest  59.  Which  day  of  the  seven  hath  God  ap- 
pointed to  be  the  weeJdy  Sabbath  ? 

Ans,  From  the  beginning  of  the  world  to  the  res- 
urrection of  Christ,  God  appointed  the  seventh  day 
of  the  week  to  be  the  weekly  Sabbath,  and  the  first 
day  of  the  week,  ever  since,  to  continue  to  the  end  of 
the  world,  which  is  the  Christian  Sabbath, 


OF  THE  FOURTH  COMMANDMENT.  171 

Q,  Was  the  sahbatk  ever  changed  from  one  day  of  the  week 
to  another? 

A.  Yes,  it  was  changed  from  the  last  day  of  the  week  to  the 
first. 

Q.  How  long  was  the  seventh  or  last  day  of  the  week  observed 
f^r  the  sabbath^ 

A.  From  the  beginning  of  the  world  to  the  resurrection  of 
Christ,  which  was  about  four  thousand  vears. 

Q.  If  the  fowth  command  be  morale  how  could  Vie  day  ap- 
pointed in  it  for  the  sabbath  be  ever -altered? 

A.  The  precise  day  of  the  week  is  an  alterable  circumstance, 
and  separable  from  the  essence  of  the  fourth  command,  and  the 
changing  of  it  makes  no  more  against  the  morality  of  the  fourth 
commtind,  than  the  change  of  the  means  of  worship  under 
the  gospel  makes  against  the  morality  of  the  second  com- 
mand . 

Q.  How  doth  ii  appear  that  the  precise  day  of  the  week  is  sep- 
arable from  the  substance  of  the  command? 

A.  Because  neither  the  first  part  of  the  command  which  ia 
the  mandatory,  nor  the  last  part  of  it  which  is  the  benedictory, 
do  mention  the  seventh  day  of  the  week:  for  the  one  saith,  Re- 
member the  sabbath  day  to  keep  it  holy;  and  the  other,  Where- 
fore the  Lord  blessed  the  sabbath  day,  and  hallowed  ii.  He 
saith  not.  Remember  the  seventh  day,  nor  that  he  blessed  thesev- 
enth  day,  but  only  the  sabbath;  to  teach  us,  that  the  seventh  day 
m  order  from  the  creation  is  not  of  the  essence  of  the  command, 
but  only  a  seventh  day  in  number^  and  that  the  seventh  in  order 
might  be  altered,  without  infringing  tlie  morality  of  the  com- 
mand. 

Q.  Wherefore  did  God  at  first  appoint  ike  seventh  in  order 
from  the  creation  for  the  sabbath? 

A.  Because  it  was  the  day  of  God's  rest  from  his  works  of  cre- 
ation; and  therefore  God  would  have  men  to  rest  from  their 
works  on  this  day,  and  to  remember  his  works. 

Q.   When  did  God  institute  the  sabbath  at  first? 

A.  Immediately  after  the  creation  of  the  world,  when  Adara 
was  in  paradise.  Gen.  ii.  3. 

Q.  Whal  need  had  Adam  of  a  sabbath^  while  in  that  sinless 
place  and  state? 

A.  Because  Adam,  though  sinless,  was  but  a  finite  creature, 
and  his  ordinary  employment  of  dressing  the  garden  would  be 
some  interruption  to  the  solemn  worship  of  God;  wherefore  God 
thought  fit  to  appoint  him  a  day  in  seven,  wherein  he  might  have 
uninterrupted  freedom  for  it. 

Q.  By  what  authority  was  the  day  for  the  sabbath  changed? 


172  OF  THE  FOURTH  COMMANDMENT. 

A.  By  the  same  authority  which  instituted  the  sabbath  at 
first,  even  Christ's  who  is  true  God,  and  Lord  of  the  sabbath:  for 
whether  Christ  did  it  immediately  by  himself,  or  directed  his  apos- 
tles to  do  it,  it  is  all  one.  But  it  is  evident  that  the  apostles  both 
observed  the  first  day  of  the  week,  and  gave  directions  about  it, 
which  they  would  not  have  done  without  instructions  from  their 
Lord, 
Q.  What  was  the  necessity  of  a  new  day  for  the  sdbhath  f 
A.  \.  To  manifest  the  greatness  and  glory  of  Christ,  and  his 
headship  over  the  church.  2.  He  would  bury  the  seventh  day 
sabbath,  to  shew  that  therewith  he  was  to  abrogate  and  bury  the 
Levitical  worship  and  ceremonies  which  were  practised  on  that 
day. 

Q,  Why  was  the  change  made  to  the  first  day  of  the  week? 
A,  Because  on  this  day  the  Lord  did  rest  from  his  work  of 
redemption,  which  was  greater  than  that  of  creation.  When  God 
gave  the  ten  commands,  creation  was  his  greatest  work;  but  now, 
he  having  wrought  a  greater,  it  was  fit  the  one  should  cede  to  the 
other.  The  amazing  work  of  redemption,  wherein  God  had  won- 
derfully displayed  his  glorious  perfections,  being  now  finished,  it 
was  necessary  that  the  day  of  God's  resting  from  it,  should  be 
kept  in  everlasting  remembrance.  Of  all  the  days  the  first  day 
of  the  week  was  the  most  honourable  to  our  Redeemer,  and  the 
most  joyful  to  the  redeemed;  for  on  this  day  Christ  was  born 
from  the  dead,  and  declared  to  be  the  Son  of  God  with  power; 
this  day  our  glorious  Surety  was  discharged  of  all  our  debt,  was 
liberated  from  prison,  and  triumphed  over  all  his  and  our  ene- 
mies. 

Q.  Have  we  any  express  command  for  keeping  the  sabbath  on 
this  day  ? 

A.  No,  though  yet  we  have  good  warrant  from  scripture  for 
doing  it.  The  fourth  command  expressly  obligeth  as  to  observe 
one  day  of  seven  as  a  sabbath;  and  the  example  of  Christ  and  his 
apostles  in  keeping  the  first  day  of  the  week,  being  universally 
known  to  the  whole  church,  was  sufficient  to  enter  them  upon 
the  uniform  observation  of  it;  and  accordingly  it  hath  been  the 
uninterrupted  practice  of  all  the  churches  of  Christ  through  the 
world,  since  the  apostles'  days,  to  keep  the  first  day  of  the  week 
as  the  Christian  sabbath. 

Q.  What  grounds  have  ice  from  scripture  for  keeping  the  first 
day  of  the  week? 

A.  Ist.  We  are  told  this  was  Christ's  resurrection  day.  2dly, 
We  have  Christ's  own  example  in  meeting  frequently  with  his 
disciples  on  this  day  for  religious  work;  on  this  day  he  met  with 
his  two  disciples  going  to  Emmaus,  and  opened  the  scriptures 


OF  THE  FOURTH  COMMANDxMENT.  173 

to  them ;  on  this  day  he  came  to  the  eleven,  shewed  them  his  hands 
and  feet,  and  opened  their  understandings;  on  this  day  he  came 
and  blessed  them,  and  gave  them  the  Holy  Ghost;  on  this  day  he 
met  with  them  and  graciously  convinced  Thomas;  as  we  may  see 
in  Luke  xxiv.  15,  27,  36,  40,  45.  John  xx.  19,  22,  26,  27.  3dly, 
Upon  this  day,  being  Pentecost,  God  sent  down  that  extraordina- 
ry elfusion  of  the  Holy  Ghost  upon  the  apostles  and  brethren  being 
met  together.  Acts  ii.  I,  &c.  4thly,  Upon  this  day  the  disciples 
usually  met  for  divine  worship,  for  preaching  and  hearing  the 
word,  and  celebrating  the  Lord's  supper,  Acts  xx.  7.  Slhly, 
Upon  this  first  day  of  the  week  the  apostles  ordered  their  collec- 
tions to  be  made  for  the  poor,  because  of  their  public  assemblies 
on  it,  1  Cor.  xvi.  1,  2.  6thly,  As  Christ  hath  put  his  name  upon 
llie  sacrament  of  the  supper,  calling  it  the  Lord's  supper,  because 
it  derives  its  institution  from  him;  so  upon  the  same  account  he 
hath  put  his  name  upon  the  first  day  of  the  week,  calling  it  the 
Lord's  day.  Rev.  i.  10. 

Q.  Doth  the  fourth  command  transfer  all  the  honour  and  dig- 
nity of  the  seventh  day  sabbath  upon  the  first  day  of  the  week? 

A.  Yes;  because  God  on  this  day  rested  from  a  far  greater 
work  than  that  of  creation  (mentioned  only  in  tlie  fourth  com- 
mand, because  then  it  was  the  greatest)  and  which  now  by  all 
men  ought  to  be  remembered  with  more  thankfulness  and  praise 
than  it.  ^ 

Quest.  60.  How  is  the  Sahhath  io  he  sancti- 
fied? 

Jlns.  The  Sabbath  is  to  be  sanctifiad,  by  a  holy 
resting  all  that  day,  even  from  such  worldly  em- 
ployments and  recreations  as  are  lawful  otr  other 
days,  and  spendins;  the  whole  time  in  the  public 
and  private  exercises  of  God's  worship,  except  so 
much  as  is  to  be  taken  up  in  the  works  of  necessity 
and  mercy. 

Q.  la  what  sense  is  God  said  to  sanctify  the  sabbath,  or  hal- 
low it? 

A.  By  consecrating  or  setting  it  apart  to  holy  uses  and  em- 
ployments. '    :-^::;rT  r,-  .• 

Q.  In  what  sense  may  we  be  said  to  sahctify  the  sabbath? 

A.  By  keeping  it  holy  to  God,  or  applying  it  to  these  holy  ends 
and  exercises  for  which  God  hath  set  it  apirf. 

Q.  What  is  the  holy  rest  which  is  required  uoon  the  sabbath^ 

P2 


Ki  OF  THE  FOURTH  COMMANDMENT. 

A.  It  is  a  total  cessation  from  worldly  employments  and  recrea- 
tions. 

Q,   Why  must  we  abstain  from  these  vpon  the  sahbath? 

A,  Because  God  hath  forbidden  them,  and  because  they 
would  prove  a  hinderance  to  his  worship  and  service  upon 
it. 

Q.  lloiolongmust  we  abstain  from  our  etnploifmcnts  and  re- 
creations ? 

A.  Through  the  whole  sabbath  day. 

Q.  V^'hy  may  we  not  use  some  recreations  after  public  worship 
is  over,  such  as  icalking  the  fields,  or  the  like? 

A.  1.  Because  the  whole  day  is  the  Lord's,  and  ought  to  be 
kept  holy  to  him;  and  it  is  sacrilege  to  alienate  any  part  of  what 
h  the  Lord's,  to  our  own  use  or  pleasure.  2.  We  are  expressly 
prohibited  to  find  our  own  pleasure  upon  God's  holy  day,  Isa. 
Iviii.  13. 

Q.  Why  are  worldly  recreations  or  diversions  forbidden  on 
this  day? 

A.  Because  they  hinder  the  spiritual  work  of  the  sabbath,  and 
indispose  the  mind  more  for  spiritual  exercises  than  men's  ordi- 
nary employments  would  do. 

Q.  Is  there  no  kind  of  work  or  business  of  ours  lauful  upon 
the  sabbath  ? 

A.  No,  except  it  be  the  works  of  necessity  and  mercy. 

Q.  What  are  these  works  of  necessity  which  are  lawful  on  the 
aabhath? 

A.  They  are  such  actions  as  could  not  be  prevented  by  our 
previous  care,  nor  safely  delayed  till  afterwards;  as  the  defending 
ourselves  against  enemies,  or  fleeing  from  them;  quenching  fire, 
putting  on  clothes,  and  the  like. 

Q.   What  are  the  works  of  mercy  lawful  on  the  sabbath  ? 

A.  Actions  for  preserving  life;  such  as  the  feeding  of  our 
bodies  and  our  beasts,  relieving  them  when  in  distress,  at- 
tending and  visiting  the  sick,  collecting  for  the  poor,  and  the 
li-ke. 

Q.  How  ought  we  to  manage  in  doing  works  of  necessity  ihis 
day,  so  as  not  to  of  end? 

A»  We  must  have  no  active  hand  in  bringing  them  on,  nor 
any  secret  complacency  in  their  falling  out;  we  must  study  to 
keep  our  hearts  in  a  spiritual  frame  while  doing  them,  and  dis- 
patch them  as  soon  as  possible,  that  we  may  return  to  the  main 
work  of  the  sabbath. 

Q.  What  is  the  frame  of  spirit  proper  for  us  on  the  Lord''s 
day  ? 


OF  THE  FOURTH  COMMANDMENT.  175 

A.  It  is  a  holy  spiritual  frame  of  heart,  such  as  John  speaks 
of,  Rev.  i.  10,  "  I  was  in  the  Spirit  on  the  Lord's  day." 

Q.   What  is  imported  in  this  expression,  i  was  in  the  Spirit? 

A,  It  innports,  to  have  our  thoughts  abstracted  iVom  earthly 
things,  and  to  lay  our  souls  open  to  the  influences  of  God's  Spirit, 
and  to  depend  upon  his  assistance  in  all  the  duties  of  the  day. — 
It  is  to  have  the  graces  of  the  Spirit  in  exercise,  and  to  have  spiri- 
tual ends  in  all  our  sabbath  exercises,  not  to  be  seen  of  men,  but 
**to  glorify  God,  and  enjoy  communion  with  him. 

Q.   What  are  the  holy  duties  which  are  the  proper  worh  of 
the  sabbath? 

A.  The  public,  private,  and  secret  exercises  of  God's  w  or- 
ship. 

Q.   V\fha.t  are  the  public  exercises  requisite? 

A.  The  joining  in  prayers  and  praises  with  the  assemblies  of 
God's  people,  the  hearing  of  the  word  read  or  preached,  and  par- 
taking of  the  sacraments. 

Q,   What  are  the  private  exercises  required  on  that  day? 

A.  It  is  necessary  for  families  to  join  together  this  day  in  the 
worship  of  God,  by  reading  his  word,  singing  his  praise,  and 
calling  upon  his  name;  and  to  spend  some  time  in  catechising 
of  children  and  servants,  repeating  the  sermons,  or  christian  con- 
ference. 

Q.  Are  all  masters  of  families  bound  to  worship  God  with 
their  families? 

A,  Yes. 

Q.  How  do  you  prove  that? 

A.  1st.  From  the  fourth  command,  that  enjoins  every  head  of 
a  family,  with  all  that  are  within  his  gates,  be  they  his  children, 
his  servants,  or  strangers,  to  keep  holy  the  sabbath  day,  which 
must  be  by  worshipping  of  God  as  well  as  resting  from  labour, 
otherwise  he  would  keep  it  no  belter  than  the  beasts:  and  this 
worship  is  not  to  be  restricted  to  what  is  public  only,  for  the 
command  is  still  binding  upon  masters  of  families,  though  no 
public  w6rship  could  be  had:  they  must  sanctify  the  sabbath  in 
their  dwellings,  Lev.  xxiii.  3.  2dly.  Masters  of  families  are 
bound  to  rule  their  families  as  ministers  do  the  church,  which 
partly  is  by  going  before  them  in  the  worship  of  God,  1  Tim.  iii. 
4,5.  3dly.  We  are  enjoined  to  pray  every  where,  and  with  all 
manner  of  prayer,  and  consequently  with  family  prayer,  1  Tim. 
ii.  8.  Eph.  vi.  18.  4lhly.  Upon  the  Lord's  returning  to  his 
people,  he  promises  to  pour  out  a  Spirit  of  grace  and  supplica- 
tion upon  families,  so  as  every  family  shall  mourn  apart,  Zech. 
xii.  10,  12,  13.  Sthly.  Wrath  hangs  over  the  faniili<?s  who  call 
not  upon  God,  J^r.  x.  26.     Lastly,  Family  worship  is  powerfully 


ire  OF  THE  FOURTH  COMMANDAJENT. 

recommended  by  the  examples  of  Christ  and  the  saints,  as  Abra- 
ham, Joshua,  David,  Daniel,  and  Cornelius,  Matt.  xxvi.  30. — 
Luke  ix.  18.  Gen.  xii,  8,  and  xiii.  4,  and  xxi.  23.  Joshua  iv,  15. 
SSam.vi.  20.  Psalms  ci.  2.   Dan.vi.  10.  Actsx.  2. 

Q.   What  are  the  secret  duties  requisite  on  the  horde's  day? 

A.  Secret  prayer,  reading  the  scriptures  and  other  pious 
books,  meditation  upon  divine  subjects,  and  self-examina- 
tion. 

Q.  What  should  we  pray  for  upon  the  morning  of  the  Lord'^s 
day? 

A.  For  suitable  spiritual  fran?es  for  the  work  of  the  day;  for 
the  Lord's  gracious  presence  to  be  with  ministers,  and  hearers; 
and  particularly  that  he  may  give  us  the  assistance  of  his  holy 
Spirit  in  all  the  duties  of  the  day,  that  he  may  give  us  attention 
to  hearken,  understanding  to  conceive,  wisdom  to  apply,  judg- 
ment to  discern,  failh  to  believe,  memory  to  retain,  and  grace  to 
practice  what  we  are  to  hear,  that  so  the  word  may  prove  to  us  the 
savour  of  life  unto  life,  and  not  the  savour  of  death  unto  death. 

Q.    What  should  we  pray  for  in  the  sahhath- evening? 

A.  For  pardon  of  all  our  short-comings  in  our  sabbath  per- 
formances, for  the  sake  of  Christ's  atoning  blood:  at  which  time 
we  should  confess  and  bewail  our  earthliness,  formality,  wander- 
ings, wearyings,  and  by-ends  in  duty;  our  dark  understandings, 
hard  hearts, cold  affections,  and  treacherous  memories;  and  also 
we  should  bless  God  for  the  sabbath,  and  the  joyful  sound  we 
hear  therein;  and  pray  that  our  sabbath  day's  frame  may  last  in 
some  measure  through  the  week,  that  we  may  walk  with  God,, 
and  live  still  in  the  view  of  the  everlasting  sabbath  above. 

Q,  Is  the  happiness  of  heavenlike  the  keeping  of  a  sabbath? 

A.  Yes,  it  is  called  so,  Heb.  iv.  9.  The  word  rest  is  in  the 
original,  a  sahbatism^  or  the  keeping  of  a  sabbath;  and  so  it  is  in 
these  respects,  1.  As  the  sabbath  is  rest  from  the  toil  oflhe 
week,  so  heaven  is  a  rest  from  the  toil  wiiich  the  saints  had  here 
with  an  ill  heart  and  an  ill  world  2.  As  the  sabbatli  is  a  day  of 
thankful  remembrance  of  Christ's  finishing  the  work  of  our  re- 
demption, so  in  heaven  they  will  be  always  commemorating 
Christ's  mighty  acts,  and  offering  eternal  thanks^^iving  and  praise 
for  redeeming  love.  3.  As  the  sitbbath  is  a  day  of  holy  convo- 
cation, so  in  heaven  there  is  a  glorious  gathering  of  all  the  saints 
in  one  body.  4.  As  the  sabbath  is  a  day  of  communion  with 
God  in  ordinances,  so  in  heaven  there  is  eternal  comrauniea 
with  God  in  an  immediate  way. 

Q.  Wherein  will  the  sabbath  above  excel  the  sabbath  belowT 

A.  1.  The  saints' hearts  will  never  be  out  of  frame  for  keep- 
ing the  heavenly  sabbath,  as  they  often  are  here.     2.  Tiieie  will 


OF  nm  FOURTH  COMMANDMENT.         177 

« 

be  no  mixture  of  mourning  with  their  songs  of  praise,  as  here. — 

3.  Their  sabbath  work  will  never  be  interrupted  through  the  ne- 
cessity of  the  body,  by  sleeping,  clothing,  eating,  &c.  as  here. — 

4.  The  sabbath  above  hath  no  night  to  succeed  it,  nor  week  day 
to  come  after  it,  yet  none  there  shall  ever  say,  What  a  weariness 
is  it,  as  many  do  here. 

Quest.  6t.  what  is  forbidden  in  the  fourth  com- 
mandmentP 

Ans,  The  fourth  commandment  forbidJeth  the  o- 
mission  or  careless  performance  of  the  duties  requi- 
red, and  the  profaning  the  day  by  idleness,  or  doing 
that  which  is  in  itself  sinful,  or  by  unnecessary 
thoughts,  words,  or  works,  about  our  worldly  employ- 
ments and  recreations. 

Q.  What  are  the  evils  forbidden  in  this  command? 

A.  They  are  three,  namely,  the  omission  of  the  duties  required 
by  it,  the  careless  performing  of  these  duties,  and  all  profaning 
of  his  holy  day,  which  may  be  done  several  ways,  as  in  the  an- 
swer. 

Q.   What  mean  you  hy  the  omission  of  the  duties  required? 

A.  The  neglect  of  the  duties  enjoined  upon  this  day,  either  by 
forsaking  the  public  asseuiblies  of  God's  people,  or  by  neglec- 
ting the  worship  of  God  in  our  fimilies,  or  in  secret.  * 

Q.  Are  sins  of  omission  great  sins  ? 

A.  Yes;  for  by  them  God''s  authority  is  slighted,  and  con- 
science wounded :  and  hence  some  eminently  pious  have  been 
mide  to  cry  out  on  a  death-bed.   Lord,  forgive  me  my  sins  of 
omission. 

Q,  What  is  the  evil  of  neglecting  to  attend  upon  public  ordi- 
nances upon  the  sabbath? 

A.  1 .  li  is  a  denying  God  that  public  homage  and  service 
which  he  hath  a  just  title  to  from  all  men,  Isa.  Ixvi.  23.  "  From 
one  sabbath  to  another,  shall  all  flesh  come  to  worship  before 
me,  saith  the  Lord."  2.  It  is  a  despising  the  ordinary  means 
which  God  hath  appointed  for  converting  of  souls,  weakening  of 
corruptions,  and  strengthening  of  grace.  3.  The  damned  will 
bewail  the  neglecting  of  such  opportunities  to  all  eternity. 

Q.  Is  it  a  suficient  excuse  for  such  neglect,  for  persons  to 
say  they  were  taking  physic,  or  letting  blood  on  this  day,  or 
they  wanted  such  apparel,  or  the  day  was  cold  or  stormy,  or  the 
like? 


178         OF  THE  FOURTH  COMMANDMENT. 

A.  The  excuses  of  persons  for  neglecting  God's  ordinances, 
wliich  would  not  detain  them  from  a  gainful  worldly  market,  will 
not  be  sustained  at  God's  bar. 

Q.  What  mean  you  by  the  careless  performance  of  the  duties 
<yf  the  sabbath,  here  forbidden  ? 

A.  When  people  attend  ordinances  without  any  care  or  de- 
light, or  in  a  formal,  dead,  wandering,  wearying,  or  drowsy 
manner. 

Q.  Is  not  the  sabbath  otherwise  -prof aned  than  by  sins  ofomis 
sion,  or  the  careless  performance  of  duty? 

A.  Yes,  by  manifold  sins  of  commission,  sins  both  of  the  heart 
and  of  the  life. 

Q.    What  are  the  sins  of  the  heart,  whereby  the  sabbath  is  pro- 
faned? 

A.  They  are  many,  such  as  atheism,  or  unbelief  of  God's 
truths  preached  to  us  on  this  day,  ignorance  of  iijese  truths,  aver- 
sion to  the  duties  of  the  sabbath,  hypocrisy  and  formality  in  these 
duties,  wearying  of  them,  drowsiness  or  sleeping  in  time  of  thom, 
thinking  upon  worldly  things,  prejudice  at  Christ's  truths  and 
these  who  publish  them,  undervaluing  ofgospel  news,  and  slight- 
ing the  precious  offers  of  Christ  made  to  us. 

Q.  What  are  the  sins  of  the  life  or  outward  man,  by  which  the 
sabbath  is  profaned? 

A.  There  are  many  of  them,  such  as,  1 .  Speaking  our  own 
words  upon  this  day,  or  talking  of  worldly  affinrs.  2.  Doing 
our  own  works,  to  wit,  pieces  of  servile  work  which  might  eith- 
er be  done  the  day  before,  or  delayed  until  the  day  after.  3- 
Finding  our  own  pleasures,  by  using  worldly  diversions  or  recre- 
ations upon  the  Lord's  day;  all  which  are  expressly  forbidden, 
Isa.  Iviii.  13.  4.  Doing  things  on  this  day  which  are  in  them- 
selves sinful,  wiiereby  sin  is  greatly  aggravated;  which  persons 
are  guilty  of,  when,  instead  of  attending  upon  God's  worship  up- 
on the  sabbath,  they  spend  this  holy  day  in  drinking,  swearing, 
unclean  practices,  jesting  upon  sacred  things,  or  reproaching  the 
serious  worshippers  of  God. 

Quest.  G^.  what  are  the  reasons  annexed  to  the 
fourth  commandment  ? 

Jlns,  The  reasons  annexed  to  the  fourth  com- 
mandment are,  God's  allowing  us  six  days  of  the 
week  for  our  employment,  his  challenging  a  special 
propriety  in  the  seventh,  his  own  example,  and  his 
blessing  the  Sabbath  day. 


OF  TflE  FOURTH  COMMANDMENT.        179 

Q.   f^hat  is  the  first  reason  for  enforcing  this  command? 

A.  The  first  is  taken  from  the  great  goodness  and  condescen- 
sion of  God  in  allowing  us  six  days  of  seven  for  our  own  affairs, 
and  reserving  but  one  of  them  for  himself;  when  he  might  have 
taken  six,  and  left  us  but  one. 

Q.  In  what  words  of  the  command  is  this  reason  contained? 

A.  In  these  words, ''  Six  days  shall  thou  labor,  and  do  all  thy 
work  ?" 

Q.   What  is  the  second  reason  for  enforcing  this  command? 

A.  It  is  taken  from  God's  right  and  title  to  the  seventh  day  of 
our  time;  he  challengeth  a  special  propriety  in  it. 

Q.  In  what  icords  of  the  command  do  ice  find  this  reason  ? 

A.  In  these  words,  *'  But  the  seventh  day  is  the  sabbath  of  the 
Lord  thy  God." 

Q.  But  are  not  all  the  days  of  the  week  the  Lordh? 

A.  Yes;  but  he  hath  a  peculiar  interest  in  the  seventh  above 
the  rest,  as  having  sanctified  and  set  it  apart  from  common  use, 
tor  his  own  worship  and  service. 

Q.  Would  it  not  he  a  high  degree  of  sacrilege  to  rob  God  of 
his  own  day,  or  any  part  of  it,  seeing  he  claims  it  as  his  own  ? 

A.  Yes. 

Q.   What  is  the  third  reason  for  enforcing  this  command? 

A.  God's  example,  in  resting  from  his  works  of  creationupon 
the  seventh  day,  which  should  prevail  M'ith  us  to  imitate  him  by 
keepmg  every  seventh  day  as  a  holy  rest  after  six  days  labour. 

Q.  In  what  words  of  the  command  is  this  reason  contained^' 

A  In  these,  "  For  in  six  days  the  Lord  made  heaven  and 
earth  the  sea,  and  all  that  in  them  is,  and  rested  the  seventh 
day." 

Q,  How  can  it  he  said  that  God  rested  then  from  creatino-,  see- 
ing he  still  creates  men's  souls,  and  daily  produceth  multitudes 
of  creatures? 

A.  The  meaning  is.  That  God  rested  from  creating  any  new 
iEduds     "^^  of  creatures  after  the  first  six  days,  but  not  new 

Q.   Hhat  is  the  fourth  reason  for  keeping  this  command? 
A.  God's  blessing  the  sabbath  day,  in  these  words  :  "  Where- 
fore the  Lord  blessed  the  sabbath  day,  and  hallowed  it." 
Q.   What  is  the  import  of  these  words? 

u  fi  V'^t^^^  ^^^^  "°^  ^"^y  sanctified  this  day  for  his  service, 
but  he  hath  ordained  the  sabbath  to  be  a  means  and  time  for  con- 
yeymg  blessmgs  to  these  that  keep  it;  and  we  may  hope  for  a 
blessmg  from  God,  if  we  duly  wait  on  him  this  day  in  his  ordi- 
nances,  ' 


180  OF  THE  FIFTH  COMMANDMENT. 

Quest.  G3.   Which,  is  the  fifth  commandment? 

Jins,  The  fifth  commandment  is,  Honor  thy  fath- 
er and  thy  mother,  that  thy  days  may  be  long  upon 
the  land  which  the  Lord  tliy  God  giveth  thee. 

Quest.  64.  What  is  required  in  the  fifth  com- 
mandment P 

Ans.  The  fifth  commandment  requireth  the  pre- 
serving the  honor,  and  performing  the  duties  belong- 
ing to  every  one  in  their  several  places  and  rela- 
tions as  superiors,  inferiors,  or  equals. 

Q.  Who  are  meant  by  father  and  mother  in  the  fifth  com- 
mand? 

A.  Not  only  our  natural  parents,  but  all  our  superiors;  for 
these  also  get  the  titles  of  fathers  and  mothers  in  scripture:  kings 
and  queens  are  our  fathers  and  mothers  in  a  political  sense,  Isa. 
xlix.  23.  Aged  persons  are  so  called,  1  Tim.  v.  1,2.  Minis- 
ters are  spiritual  fathers,  1  Cor.  iv.  15.  Heads  of  families  are 
economical  fathers,  2  Kings  v.  13.  And  these  who  are  eminent 
in  gifts,  grace,  or  stations  in  the  world,  are  styled  fathers,  Gen. 
iv.  20,  21,22.     2  Kings  ii.  12.     Gen.  xlv.  8.     Acts  vii.  2. 

Q,  Why  are  superiors  stiled  father  and  mother? 

A.  To  teach  them,  like  natural  parents,  to  treat  their  inferiors 
with  love  and  tenderness,  as  if  they  were  their  children,  and  not 
to  slight  or  despise  them. 

Q.  What  is-^neant  by  the  honour  we  are  required  to  give  our 
superiors  by  this  command? 

A.  It  comprehends  all  that  esteem,  respect,  submission, 
obedience  and  duty,  which  we  owe  unto  them  by  the  law  of 
God. 

Q.  What  is  the  general  scope  ofthefflh  command? 

A.  It  is  to  enjoin  us  in  the  performance  of  these  duties  which 
we  owe  to  our  neighbours  in  their  several  stations  and  relations, 
whether  they  be  our  superiors,  inferiors,  or  equals. 

Q.  Why  is  this  command  called  the  first  commandment  with 
promise?  Eph.  vi.  2. 

A.  Because  it  is  the  first  command  of  the  second  table,  and  is 
the  foundation  of  obedience  to  all  the  other  commands  of  it; 
and  it  hath  a  promise  annexed  to  it,  to  shew  its  dignity  above 
Ihem. 

Q.  Who  are  meant  by  superiors  in  the  answer  t 


OF  THB  FIFTH  COMMANDMENT.  J 81 

A.  Not  only  our  natural  parents,  but  also  magistrates,  minis- 
ters, masters,  husbands,  the  aged,  and  those  who  excel  us  in  gifts 
or  grace. 

Q.    Who  are  meant  by  inferiors  ? 

A.  These  who  are  in  lower  stations,  as  subjects,  children, 
servants,  and  these  who  are  weak  in  gifts  and  grace. 

Q.    Jf ho  are  meant  bi/ equals? 

A.  These  who  are  in  like  stations  and  conditions  in  the 
world. 

Q.  Why  is  the  mother  mentioned  in  the  command  as  well  as 
the  father? 

A.  That  children  might  not  disregard  her  upon  the  account 
of  her  weakness  or  subjection  to  her  husband.  Nay,  the  Lord 
mentions  the  mother  before  the  father,  Lev.  xix.  3.  "  Ye  shall 
fear  every  man  his  mother  and  his  father;"  Why  ?  to  meet  with 
tiie  humour  of  those  who  would  diminish  the  respect  and  duly 
they  owe  to  their  mother. 

Q.   IVhat  duties  are  required  of  children  to  their  parents  ? 

A.  To  esteem  and  love  them;  to  honour,  reverence,  and 
obey  them;  to  hearken  to  their  counsels  and  instructions,  and 
to  submit  to  their  reproofs  and  corrections  ;  to  marry  with 
their  consent;  to  cover  their  infirmities;  and  to  supply  them 
when  in  straits,  Mai.  ii.  6.  1  Kings  xix.  29,  and  ii.  19.  Epl). 
vi.  1.  Heb.  xii.  9.  Prov.  xxiii.  22.  Judges  xiv.  2.  Gen.  ix. 
23,  and  xlvii.  12. 

Q.  What  shall  children  do  when  parents  advise  any  thing 
contrary  to  God'^s  word?  . 

.4..  Children  are  only  to  obey  parents  in  the  Lord,  and  they 
must  love  and  obey  God  before  all  men;  for  he  that  loveth  fa 
ther  or  mother,  saith  our  Lord,  more  than  me,  is  not  worthy  of 
me.  Matt.  x.  37. 

Q.    What  duties  are  required  of  parents  to  their  children? 

A.  To  love  them  tenderly;  toedncate  them  in  the  knowledge 
and  fear  of  God;  to  reprove,  chasten,  and  keep  them  in  subjec- 
tion; to  pity  and  pray  for  them;  to  instruct  them  in  the  ways  of 
the  Lord,  and  be  good  examples  to  them;  to  encourage  them 
therein  with  endearing  language;  to  provide  and  lay  up  for  them, 
and  put  them  to  suitable  callings,  and  be  concerned  for  a  better 
portion  to  them  than  things  of  the  world.  Tit.  ii.  4.  Prov.  xxii. 
6.  1  Tim.  iii.  4.  Prov.  xxix.  15,  17.  Eph.  vi.  4.  Psalms 
ciii.  13.  Gen.xvii.  18.  2  Sam.  xii.  16.  Exod.  xii.  26,  27. — 
Deut.  iv.  9,  16.  Psalms  ci.  2,  3.  Proverbs  xxxi.  2,  3.  1 
Timothy  v.  8.  2  Corinthians  xii.  14.  Genesis  xxv.  6,  6.  2 
Ohron.  xxi.  3.  Luke  xv.  12.  Gen.  iv.  1,  2,  and  xlviii.  1. — 
Matt.  xix.  13,14. 

Q 


182  OF  THE  FIFTH  COMMANDMENT. 

Q.  May  parents  reprove  their  children  when  they  are  in  pas- 
sion? 

A.  Reproofs  at  that  time  seldom  do  good:  it  were  better  for 
them  to  forbear  until  their  passion  be  over,  that  they  may  reprove 
in  the  spirit  of  meekness,  Gen.  iii.  8.     Gal.  vi.  1. 

Q.  May  ice  not  lawfully  be  angry  with  children  for  their 
faults? 

A.  'I'he  best  way  to  be  angry  and  not  sin,  is  to  be  angry  at 
sin;  wherefore,  when  children  offend,  we  should  not  be  angry  so 
njuch  with  them  as  with  their  sin. 

Q.  What  duties  are  required  of  suljects  to  their  magis- 
trates ? 

A.  To  pray  for  (hem,  to  honour  them,  and  be  subject  to  them, 
to  obey  their  just  laws,  to  pay  them  tribute,  to  protect  and  de- 
fend them,  to  bear  injuries  from  them  patiently,  and  to  be  faith- 
ful to  them,  1  Tim.  ii.  1,  2.  1  Pet.  ii.  13,  14,  17.  Rom.  xiii> 
I,  6,  7.     1  Sam.  xxvi.  9, 10,  15. 

Q.   What  are  the  duties  of  magistrates  to  their  suljects? 

A.  To  make  good  laws,  and  appoint  faithful  officers  to  exe- 
cute them;  to  be  careful  of  the  peace  and  safety  of  their  subjects; 
to  be  encouragers  of  virtue,  and  punishers  of  vice;  to  govern  with 
prudence,  justice  and  clemency;  to  relieve  ihe  oppressed ;  to  pro- 
vide means  of  grace  for  all  the  souls  in  their  dominions;  and  to 
be  nursing  fathers  to  the  church,  2  Chron.  xix.  5,  6,  7,  and  xvii. 
8,9,  12.  1  Pet.  ii.  14.  2  Chron.  i.  10,  and  ii.  1.  Isa.  xlix. 
23.  2  Kings  xii.  7,  and  xviii.  4,  and  xxiii.  21 .  Neh.  xiii.  10, 
11. 

Q .   What  duties  are  required  of  people  to  their  ministers  ? 

A.  To  esteem  and  love  them  dearly  for  their  office  and  work's 
sake;  to  pray  for  them,  and  attend  upon  the  ordinances  dispensed 
by  them;  to  submit  to  their  reproofs  and  censures;  to  hearken, 
to  apply  and  conform  to  their  doctrine;  to  shut  their  ears  against 
malicious  reports  raised  against  them,  and  communicate  to  them 
in  temporal  good  things,  1  Thess.  v.  12,  13,  25.  Rom.  xv.  30. 
Luke  x.  16.  Ileb.  xiii.  17, 18.  James  i.  21.  1  Tim.  v.  19.— 
Gal.  vi  6.     1  Cor.  ix.  14. 

Q.   What  are  the  duties  of  ministers  to  their  people? 

A.  To  preach  the  word  faithfully,  and  dispense  all  ordinances 
to  them;  to  have  tender  love  and  affection  to  their  souls;  to  pray 
fervently  for  them;  to  reside  amongst  them,  and  watch  carefully 
over  them;  to  be  patterns  of  godly  living  unto  them;  and  to  be 
willing  to  make  the  greatest  condescensions  for  the  edification 
and  good  of  souls,  2  Tim.  iv.  2, 3,  6.  1  Thess.  ii.  7,  8,  9,  10.— 
Eph.  i.  16,  16.  J  Peter  v.  2,  3.  Tit.  ii.  7.  J  Cor.  ix.  10,  H. 
2  Cor.  xii.  19. 


O^  TME  FIFni  COMMANDMENT.  133 

Q.   What  duties  are  required  of  servants  to  their  masters  ? 

A.  To  love,  honour  and  obey  them;  to  be  faithful  in  all  things 
intrusted  to  them;  to  be  diligent  in  their  work,  and  study  to 
please  them  well  in  ail  things;  to  bear  their  rebukes  patiently, 
not  answering  again,  Matt.  vi.  24.  1  Tim.  vi.  1.  Col.  iii.  2^. 
Tif.  ii.  9,  10.     1  Pet  ii.  IS,  19,     Gen.  xxiv.  12. 

Q.    What  are  the  duties  of  masters  to  their  servants? 

A.  To  rule  over  them  with  gentleness,  and  not  with  rigour; 
to  give  them  sufficient  food,  and  pay  them  their  wages  justly; 
to  be  careful  of  them  under  sickness;  to  reprove  sin  in  them,  in- 
struct them,  and  to  command  them  to  keep  the  waysof  the  Lord, 
and  particularly  his  sabbaths,  Eph.  vi.  9.  Lev.  xxv.  43.  Trov. 
xxviii.  27.  Deut.  xxiv.  14,  15.  Matt.  viii.  6.  Prov.  xxix.  19, 
Gen.xviii,  19.     Exod.  xx.  10, 

Q.   IVhat  are  the  duties  of  wives  to  their  husbands? 

A.  To  love  them,  and  be  faithful  to  them  in  all  things;  to  give 
them  due  respect  and  reverence,  and  to  be  obedient  to  them;  to 
study  to  please  them,  and  to  be  helps  to  them  in  family-affairs; 
to  warn  them  of  any  evils  or  dangers  they  may  be  exposed  to; 
to  study,  by  a  meek,  quiet,  chaste,  and  loving  conversation,  to  a- 
<lorn  religion,  and  win  over  their  husbands  to  tite  love  of  it,  Tit. 
ii,  4,  Prov.  xxxi.  12.  1  Tim.  iii.  11.  Heb.  xiii.  4.  Eph.  v. 
33.  1  Pet.  iii.  1,  2,  3,  4,  5,  6.  1  Cor,  vii.  21.  Prov.  xxxi.  27. 
Gen.ii.  18.     Matt,  xxvii.  19. 

Q.   What  are  the  duties  of  husbands  to  their  wives  ? 

A.  To  love  them,  and  live  chastely  with  them;  to  nourish 
and  cherish  them;  to  cover  their  infirmities,  and  protect  them 
from  injuries;  to  study  to  please  them;  to  counsel  and  advise 
them,  pray  with  them  and  for  them,  and  praise  them  when. 
they  do  well,  Eph,  v.  28,  29.  Prov.  v.,  18,  19,  20.  1  Pet.  iv.  B. 
1  Sam.  XXX.  18.  1  Cor,  vii.  33.  1  Pet.  iii.  7.  Gen,  xxv.  21. 
Prov.  xxxi,  28,  29, 

Q.  M^hat  are  the  duties  of  the  younger  and  inferior  in  gifU 
and  grace,  to  the  aged  and  superior? 

A.  To  rise  up  before  the  hoary  head,  and  honour  the  face  of 
the  old  man;  to  speak  to  them  with  respect,  give  them  the  place 
in  speaking,  submit  to  their  advice,  and  imitate  their  holy  lives, 
Lev,  xix,  32.  1  Tim.  v,  1,2.  Jobxxxiii,  4,  6,  7,  1  Pet.  v.  5. 
1  Cor,  xi.  1. 

Q.  IVhat  are  the  duties  of  the  aged  and  superior  to  the  youn- 
ger and  inferior? 

A.  To  bear  with  their  weakness,  and  to  lay  themselves  out  for 
their  good,  by  instructing  them,  and  praying  for  them;  to  study 
to  adorn  their  old  age  by  a  holy  and  exemplary  lire,  [lorn.  xv.  1 . 
Gen.  xlviii.  15,  16.     Tit.  ii.  2,  3,  4. 


134  OF  THE  FIFTfi  COMMANDMENT. 

Q.    What  are  the  duties  of  equals  one  to  another? 

A.  To  subuiil  to  one  another,  lo  be  piliful,  to  be  couitoou?, 
to  be  at  peace  among  themselves,  to  be  kindly  affectionate  one 
to  another,  in  honour  pieterring  one  another;  to  seek  one  anoth-. 
er'i  wealth,  and  rejoice  in  each  other's  welfare,    1  Pet.  v.  5,  and 
iii.  8.     Kom.  xii.  10,  15.     iCor.  x,  24. 

Quest.  05.  What  is  forbidden  in  the  jiflh  com- 
mandment  P 

Ans.  Tlie  fifth  coraniaiidment  forbitUlelh  the  ne^;. 
iecting  of,  or  doiug  any  thing  against,  the  honor  and 
duty  which  belougeth  to  every  one  in  their  several 
places  and  relations. 

Q  How  many  ways  may  this  command  he  broken  ? 

A.  Two  ways;  1.  By  neglecting  the  duties  of  the  stations 
and  relations  in  which  God  halh  placed  us,  whether  we  be 
superiors,  inferiors,  or  equals.  2.  By  doing  things  directly 
contrary  to  the  honour  and  duty  which  we  owe  to  our  superiors, 
inferiors  or  equals. 

Q.  IVhat  are  these  sins  which  inferiors  are  commonly  guilty 
cf  against  their  superiors? 

A.  They  are  many,  such  as  sligliling  and  despising  them,  en- 
vying their  elevation,  reviling  and  cursing  them ;  disobedience  to 
their  just  commands  and  c  )unsels,  contempt  of  their  reproofs  and 
corrections,  mocking,  and  studying  to  expose  them,  making  a 
shewof  reverence  and  obedience  without  reality,  not  imitating 
their  good  examples,  and  tlie  like. 

Q.  What  arc  the  sins  ivhich  superiors  are  commonly  guilty  of 
against  their  inferiors? 

A.  They  are,  such  as  commanding  unlawful  things,  enjoining 
tilings  not  in  their  power  to  perform;  advising  and  encouraging 
them  to  what  is  evil,  and  dissuading  and  discouraging  them  from 
v.'hat  is  good;  cruel  treating  of  them,  and  provoking  them  to 
v.'rath;  proud  imperious  carriage  toward  them;  reproving  wilh 
bitterness,  or  correcting  with  rigor,  oppression  and  tyranny;  de- 
basing themselves,  and  losing  their  authority;  not  giving  good 
examples,  and  the  like. 

Q.    What  are  the  sins  of  equals  against  one  another? 

A.  Hatred,  anger,  malice,  envy,  evil  speaking,  injury,  re- 
proaching, or  backbiting  one  another;  affecting  pre-eminence  one 
over  another,  tempting  and  encouraging  one  another  to  sin,  and 
the  like.  , 


OF  THE  FIFTH  COMMANDMENT.  ia5 

Q.  Is  it  a  sin  in  children  to  dispose  of  their  parents''  goods 
as  their  own? 

A.  Yes,  Prov.  xxviii.  24.  "  Whoso  robbeth  his  father  or  his 
mother,  and  saith  it  is  no  transgression,  the  same  is  the  compan- 
ion of  a  destroyer.'" 

,Q.  Is  it  not  a  great  dishonovr  done  to  parents  for  children  to 
dispose  of  themselves  in  marriage  without  their  consent? 

A.  Yes,  Exod.  xxii.  17.  Numb.  xxx.  5.  Deut.  vii.  3.  Jer. 
xxix.  6.     1  Cor.  vii.  38.     Col.  iii.  20. 

Q.  What  if  children  set  light  by  their  parents,  or  expose  their 
weaknesses  ? 

A.  They  draw  down  the  curse  of  God  upon  themselves,  Deut. 
xxvii.  16.  "  Cursed  be  he  that  setteth  light  by  his  father  or  his 
mother:  and  all  the  people  shall  say.  Amen." 

Q.  Do  we  read  of  any  upon  whom  this  curse  came  for  so  do- 
ing? 

A.  Yes,  of  Ham  the  son  of  Noah,  Gen.  ix.  22,  25,  26. 

Q.   What  shall  become  of  these  who  curse  their  parents? 

A.  Whoso  curseth  his  father  or  his  mother,  his  lamp  shall  be 
put  out  in  obscure  darkness,  Proverbs  xx.  20.  Nay,  death  is 
threatened  to  them,  Exodus  xxi.  17. 

Q,  What  is  threatened  against  these  who  not  only  disobey,  but 
mock  their  parents? 

A.  The  eye  that  mocketh  at  his  father,  and  despiseth  to  obey 
his  mother,  the  ravens  of  the  valley  shall  pick  it  out,  and  the 
young  eagles  shall  eat  it,  Proverbs  xxx.  17. 

Q.   What  is  due  to  these  children  who  beat  their  parents? 

A.  He  that  smiteth  his  father  or  his  mother,  shall  be  surely 
put  to  death,  Exodus  xxi.  15. 

Q.  What  if  the  magistrate  neglect  to  punish  such  disobedient 
children  ? 

A.  God  will  take  the  punishing  of  such  into  his  own  hand. 

Q.   Do  you  read  of  any  instances  of  his  so  doing? 

A.  Yes,  1  read  of  Eli's  sons,  1  Sam.  ii.  25.  They  hearkened 
not  to  the  voice  of  their  father,  because  the  Lord  would  slay 
ihem — and  of  David's  rebellious  son  Absalom,  that  was  taken 
up  by  an  oak  between  the  heaven  and  the  earth,  to  hang  as  a 
monument  of  God's  justice  for  breaking  the  fifth  command,  2 
Sam.  xviii.  9. 

Q.  What  became  of  the  Utile  children  of  Bethel  who  mocked 
Elisha  as  he  passed  by,  saying,  Go  up,  thou  bald  head, 
S^c? 

A.  God  sent  forth  two  she  bears  out  of  the  wood  that  tare  for- 
ty and  ^'0  children  of  them,  2  Kings  ii.  24. 

Q  2 


136  OF  THE  FIFTH  COMMANDMENT. 

Q.  Arc  not  these  children  f^uilty  of  dishonouring  their  pa- 
rents, who  despise  them  when  they  are  poor  or  old,  or  suffer  them 
to  be  in  want? 

A.  Yes. 

Q.  Is  it  not  monstrous  ingratitude  in  children  to  requite 
iJicir  parents  so  badly  for  their  love  and  tenderness  towards 
themi 

A.  Yes. 

Q,   What  may  such  expect  for  it? 

A.  To  meet  with  the  same  usage  from  their  own  cl)ildren  in 
tins  world,  and  with  dreadful  punishment  in  the  other,  if  ihey  re- 
pent not. 

Quest.  0().  What  is  the  reason  annexed  to  theffth 
commandment  P 

Jlns,  The  reason  annexed  to  the  fifth  cornmand- 
inent,  is  a  promise  of  long  life  and  prosperity  (as  far 
as  it  shall  serve  for  God's  glory  and  their  own  good) 
to  all  such  as  keep  this  command. 

Q.  Since  the  light  of  nature  doth  so  clearly  teach  vs  to  hon- 
our our  parents,  why  is  there  such  a  promise  annexed  to  it? 

A.  To  show  how  greatly  concerned  God  is  to  support  the  au- 
thority of  parents. 

Q.  How  is  the  fifth  command  called  the  first  with  a  promise^ 
Eph.  vi.  2.  seeing  the  second  hath  a  promise  in  it  of  God* s  shew- 
ing mercy  unto  thousands  ? 

A.  The  promise  in  the  second  doth  likewise  extend  to  the 
keeping  of  all  the  other  commands,  but  the  promise  in  the  fifth  is 
made  to  the  keeping  ofit  only. 

Q.  What  doth  God  here  pi'omise  to  those  who  keep  the  fifth 
command? 

A.  Long  life. 

Q.  What  is  included  in  the  promise  of  long  life  here? 

A.  It  includes  a  promise  of  prosperity,  with  the  blessings  and 
comforts  of  life;  for  without  this,  long  life  would  not  be  a  re- 
ward ;  death  being  more  eligible  than  long  life  in  misery,  Eph.  vi. 
3.  Rev.  ix.  6. 

Q.  What  course  then  should  children  tale  to  live  long  and 
happy  lives  ? 

A.  'J'hey  should  honor  and  obey  their  parents. 

Q.  Is  this  promise  of  long  life  and  prosperity  to  obedient 
children,  to  be  understood  absolutely,  or  with  limitation? 

A.  It  is  to  be  understood,  as  other  temporal  promises,  with  this 


OF  THE  SIXTH  COMMANDMENT.  187 

limitation,  so  far  as  the  bestowing  of  it  shall  serve  for  God^s  glo- 
ry and  their  own  good. 

Q.  What  if  God  sometimes  takes  away  obedient  children  in 
their  youth  ? 

A.  We  are  then  to  think  that  God  did  not  see  long  living  here 
to  be  for  their  good,  but  thought  fit  in  place  of  it  to  give  them  a 
long  life  in  heaven,  which  is  far  better,  Pliil.  i.  23. 

Q.  May  not  then  disobedient  children  look  for  short  and  mis- 
erable lives  here? 

A,  Yes, 

Quest.  67.    Which  is  tlie  sixth  commandment? 
Jins,  The  sixth  commandaient  is,  Thou  shall  not 
k-ilL 

Quest.  68.  What  is  required  in  the  sixth  coin* 
mandment  P 

Ans,  The  sixth  commandment  reqnircth  all  law- 
ful endeavours  to  preserve  our  own  life,  and  the  life 
of  others. 

Q.  Is  there  not  a  comely  order  among  the  commands  of  the 
second  table? 

A.  Yes;  for  the  fifth  command,  or  first  of  the  second  table, 
prescribes  in  general,  what  respect  men  should  shew  to  one 
another  in  tlieir  several  stations  and  relations.  In  the  next  place, 
we  have  particular  directions,  with  respect  to  these  things  which 
are  most  valuable  to  men:  The  first  is  with  respect  to  our  lives, 
in  the  sixth  command;  The  next  relates  to  our  chastity,  in  the 
seventh  command;  The  third  is  concerning  our  estates,  in  the 
eighth  command;  The  fourth  is  with  respect  to  our  good  name, 
in  the  ninth  command;  The  last  is  concerning  the  inward  frame 
of  our  hearts  in  reference  to  our  own  estate  and  the  estate  of  oth- 
ers, in  the  tenth  command. 

Q.  Whose  life  is  it  that  toe  are  bound  to  preserve  by  the  sixth 
commandment? 

A.  Both  our  own  life,  and  the  life  of  other;!;  and  this  is  to 
be  understood,  not  only  of  the  life  of  the  body,  but  also  of  the 
soul. 

Q.  Doth  this  command  require  us  to  study  and  endeavour 
by  any  means  whatsoever  to  preserve  our  own  life  and  other 
men''s? 


183  OF  THE  SIXTH  COMMANDMENT. 

A.  No;  we  are  only  to  use  all  lawful  means  and  fendeavours  for 
that  end. 

Q.  May  we  use  no  unlawful  endeavou?',  nor  venture  upon  any 
sin,  to  preserve  our  own  life,  or  the  life  of  others? 

A.  No. 

Q.  Did  not  Isaac  tell  a  lie,  in  calling  his  wife  his  sister,  to 
save  his  life,  Gen.  xxvi.  7.  And  did  not  Peter  deny  Christy  to 
preserve  his  life  ? 

A,  Isaac's  lie,  and  Peter's  denial,  were  sins  against  God,  and 
are  recorded,  not  for  imitation,  but  for  caution ;  for  we  must  not  do 
evil,  that  good  may  come,  Rom.  iii.  8.  Nay,  to  go  about  to  save 
our  lives,  by  such  sinful  means,  is  the  way  to  lose  our  lives  and 
our  souls  for  ever.  Matt.  xvi.  25,  26,  and  x.  33. 

Q.  What  are  the  lawful  endeavours  which  we  should  use  to 
preserve  the  life  of  our  bodies  ? 

A,  Just  self  defence  against  violence;  the  temperate  use  of 
meat,  drink,  clothes;  bodily  exercise,  and  phytic  when  needful. 
Likewise  we  should  study  a  cheerful,  peaceable  and  contented 
temper  of  mind,  without  harboring  anger,  envy,  grief,  or  such 
passions  as  prejudice  the  health,  Lukexxii,  36.  Eph.  v.  29.Prov. 
XXV.  16,27.  1  Tim.  v,  23.  Isa.  xxxviii.  21.  Prov.  xvii.  22.  Col. 
iii.  12,  13. 

Q.  What  are  the  endeavours  we  should  use  for  preserving  the 
bodily  life  of  others  ? 

A.  A  pleading  for,  and  labouring  to  rescue,  the  innocent  in 
danger  of  death;  hiding  the  persecuted,  or  warning  them  of  dan- 
ger; relieving  those  that  are  in  wants;  bearing  injuries  without 
revenging  them,  and  the  like,  Prov.  xxxi.  8,  9.  1  Sam.  xiv.  45, 
and  xix.  4,  5.  1  Kings  xviii.  4.  Acts  xxiii.  16.  Rom.  xii.  17, 
20.  Job  xxxi.  19.  Matt.  xxv.  S5. 

Q.  What  endeavours  shoidd  jce  use  for  preserving  the  life  of 
our  souls? 

A.  Attending  upon  the  outward  means  of  salvation,  believing, 
repenting,  mortifying  sin,  and  studying  holiness,  Prov.  viii.  34, 
35,36.  Mark  xv'i.  16.  Ezek.  xviii.  31,  32.  Rom.  viii.  13.  tieb. 
xii.  14. 

Q,  What  endeavours  must  we  use  for  preserving  the  souls  of 
others ? 

A.  We  must  use  all  the  means  which  God  halh  appointed 
for  reclaiming  men  from  evil,  and  promoting  their  conversion, 
such  as  warning,  reproof,  instruction,  prayer,  holy  example,  and 
recommending  Ciirist  to  them,  James  v.  20.  1  Cor.  vii.  16. — 
1  Pet.  iii.  1.  1  Thess.  v.  14.  Lev.  xix.  17.  Acts  xx,  26.27, 
and  xvi.  SI. 


OF  THE  SIXTH  COMMANDMENT.  189 

Quesf,  69.  What  is  forbidden  in  the  sixth  com- 
mandmenl  ? 

Ans,  The  sixth  commandment  forbiddeth  the  ta- 
king away  of  our  own  life,  or  the  life  of  our  neighbour 
unjustly,  or  whatsoever  teudeth  thereunto. 

Q.  Whose  life  is  it  that  tins  command  forbids  to  take  a- 
uay  ? 

A.  Our  own  life,  or  the  life  of  our  neighbour. 

Q.  Doth  it  forbid  the  taking  away  of  our  neighbour's  life  in 
any  case  ? 

A,  No,  but  the  taking  it  away  unjustly. 

Q.  When  is  it  that  our  neighbour's  life  may  be  justly  taken 
away? 

A.  1.  In  case  of  public  justice  by  a  magistrate.  2.  In  case  of 
a  lawful  war.     3.  In  case  of  necessary  self-defence. 

Q.  Is  Idlling  in  any  other  case  to  be  looked  vpon  as  muf 
der? 

A.  Yes,  except  when  it  is  done  by  pure  accident,  without 
knowledge  or  design  of  harm,  in  which  case  there  were  of  old 
cities  of  refuge  for  the  slayer  to  flee  to,  Deut.  xix.  b,^. 

Q,  How  doth  it  appear  that  the  magistrate  hath  pojver  io 
take  away  men's  livesy  notwithstanding  of  the  sixth  com- 
mand? 

A.  Because  God  hath  appointed  several  crimes,  particularly 
murder,  to  be  punished  with  death,  Gen.ix.  6.  "  Whoso  shed- 
deth  man's  blood,  by  man  shall  his  blood  be  shed."  Exod.  xxi. 
1 2.  *'  He  that  smiteth  a  man  so  that  he  die,  shall  be  surely  put  to 
death."  And  this  is  confirmed  in  the  New  Testament,  Matt, 
xxvi.  52   Rev.  xiii.  10. 

Q.  May  the  magistrate  spare  or  pardon  a  murderer? 

A.  x\oj  for  God  hath  forbidden  it,  Num.  xxxv.  31,33.  "Ye 
sliall  take  no  satisfaction  for  the  life  of  a  murderer,  who  is  guilty  of 
death;  but  he  shall  be  surely  put  to  death.  For  blood  it  defileth 
the  land,  and  the  land  cannot  be  cleansed  of  the  blood  that  is  shed 
therein,  bat  by  the  blood  of  him  that  shed  it, 

Q.  How  doth  it  appear  to  be  lawful  to  kill  in  a  just  war? 

A.  Because  it  is  done  by  the  authority  of  the  supreme  mag- 
istrate, who  even  under  the  New  Testament  is  warranted  to  bear 
the  sword  against  evil  doers,  Rom.  xiii.  4.  And  we  are  fre- 
quently assured  that  true  piety  is  very  well  consistent  with  the 
office  of  a  soldier,  Luke  iii.  14.  Matt.  viii.  9,  10.  Acts  x.  h 
2,  and  xiii.  12.  And  these  soldiers  are  recorded  with  signal 
honour,  who  through  faith  subdued  kingdoms,  waxed  valiant  ia 


lao  OF  THE  SIXTH  COMMANDMENT. 

figlil,  and  turned  to  flight  the  armies  of  the  aliens,  Heb.  xi.  S3, 
34. 

Q.  How  doth  it  appear  to  be  lawful  to  kill  in  our  own  defence^ 
when  attacked  by  robbers^  or  murderers  ? 

A.  From  Exod.  xxii.  2.  "  If  a  thief  be  found  breaking  up,  and 
be  smitten  that  he  die«  there  shall  be  no  blood  shed  for  him." — 
And  Luke  xxii.  36,  38.  Christ  approves  of  the  disciples  hav- 
ing swords  for  their  protection,  although  they  might  not  use 
them  when  Christ^s  hour  was  come.  And  Prov.  xxiv.  11,  12,  we 
are  called  to  defend  our  neighbour  in  danger,  and  much  more 
ourselves. 

Q.  What  are  we  to  think  of  those  who  shed  blood  in  duel- 
ling? 

A.  They  are  the  deviPs  martyrs,  and  murderers  in  God's  sight ; 
for  they  usurp  God's  right  of  vengeance,  which  he  hath  expressly 
reserved  to  himself,  Rom.xii.  19. 

Q.  If  another  challenge  me  to  fight,  how  can  1  avoid  to  accept 
of  it,  without  losing  my  honour? 

A.  In  that  case  we  must  leave  our  name  and  credit  with  God, 
and  not  be  drawn  on  by  airy  notions  of  honour  to  ti»e  God-dis- 
honouring sin  of  murder,  or  to  set  ourselves  above  all  laws  both  of 
God  and  man,  and  thereby  throw  our  precious  souls  a  prey  to  the 
devil. 

Q.  Did  not  David  fight  a  duel  with  Goliahl 

A.  He  did  that  by  public  authority  in  a  lawful  war,  for  the 
good  of  his  country,  by  the  motion  of  God's  Spirit,  and  not  from 
any  passion  or  corrupt  affection  of  his  own.  For  God  forbids  all 
men  to  be  their  own  avengers,  Rom.  xii.  19. 

Q.  Is  it  not  the  worst  kind  of  murder  for  a  man  to  kill  him- 
self? 

A.  Yes;  for,  in  other  murders,  a  man  may  live  to  repent  of  his 
sin;  but  in  this,  if  he  die  immediately,  the  man  dies  in  his  sin, 
without  time  for  repentance, 

Q.  What  are  the  temptations  which  usually  prompt  men  to 
destroy  themselves? 

A.  It  was  impatience  under  a  cross,  or  dishonour  he  met 
with,  that  provoked  Ahitophel  to  do  it,  2  Sam.  xvii.  23.  It 
was  horror  of  conscience,  under  guilt  and  despair  of  mercy, 
that  drove  Judas  to  it.  Malt,  xxvii.  4,5.  It  was  fear  of  tor- 
lure,  or  an  ignominious  death  from  others,  that  pushed  Saul  to 
do  it,  and  the  Jailer  to  attempt  it,  1  Sam.  xxxi.  4.  Acts  xvi. 
27, 

Q.  Are  not  the  temptations  of  men  to  self  murder  contrary  to 
all  reason  ? 

A.  YeSf  seeing  it  is  meet  foolish  and  unreasonable  for  a  man 


OF  THE  SIXTH  COMMANDMENT.  191 

to  adventure  upon  unspeakable  torture  and  anguish  which  will 
last  for  ever,  that  he  may  shun  a  small  distress  here  that  would 
soon  be  over. 

Q,  Did  not  many  of  the  ancient  heathens  applaud  men'^s  kill- 
ing themselves,  in  some  cases,  as  an  act  oj"  heroism  and  magnan- 
imity ? 

A.  These  men  were  not  illuminated  by  gospel  light,  other- 
wise they  would  have  reckoned  it  an  act  of  rebellion  and  treach- 
ery for  a  man  to  break  prison  or  desert  his  post  until  he  was  fair- 
ly dismissed  by  his  sovereign  lord;  yea,  an  act  of  pusillanimity 
and  cowardice  for  a  man  to  flee  from  a  small  conflict  or  trial, 
v;hich  God  had  appointed  for  the  discovery  of  his  valour. 

Q.  Did  not  Samson  kill  himself  in  pulling  doiai  Dagon'^s  tem^ 
pie?     Judges  xvi.  30. 

A.  His  intention  was  not  against  his  own  life,  but  against  Js- 
raePs  enemies;  besides,  he  acted  as  a  judge  in  Israel,  being  moved 
by  the  Spirit  of  God  to  deliver  God's  people,  but  not  from  des- 
pair; and  so  his  action  is  not  imitable  by  us. 

Q.  Doth  the  sixth  command  forbid  only  the  direct  taking  away 
of  our  own  or  our  neighbour'^s  lifel 

A.  It  doth  also  forbid  whatsoever  tendeth  thereunto. 

Q.  May  not  a  man  thus  be  guilty  of  self-murder,  miihout  put- 
ting violent  hands  in  himself? 

A.  Yes;  as  when  he  neglects  or  refuses  food  or  physic,  or 
necessary  means  of  preserving  life.  Or,  2dly,  When  he  is  guilty 
of  surfeiting,  drunkenness,  or  any  kind  of  intemperance.  3dly. 
When  he  indulges  excessive  sorrows,  distracting  cares,  sinful 
anger,  envy,  or  such  hurtful  passions  which  breed  distempers  in 
the  body,  Luke  xxi.  34.  Eccl.  ii.  22,  23,  and  vi.  2.  Prov.  xiv, 
30,  and  xvii.  22. 

Q.  How  may  a  man  be  guilty  of  murdering  his  own  soul? 

A.  By  neglecting  the  outward  means  of  salvation,  refusing 
Christ  the  only  remedy  for  sin,  despising  warnings,  counsels  and 
reproofs,  and  continuing  obstinate  in  sinful  courses,  Prov.  viii. 
36.  Ezek.  xviii.  30,  31.  John  v.  40.  Prov.  vi.  52. 

Q.  How  may  a  man  be  guilty  of  murder  with  respect  to  oth- 
ers? 

A.  He  may  be  guilty  of  murder  with  respect  to  their  bodies 
and  with  respect  to  their  souls;  and  this  he  may  be  guilty  of  in 
thoughts,  in  words,  and  in  deeds. 

Q.  How  may  a  man  be  a  murderer  in  his  thoughts? 

A.  By  entertaining  sinful  anger,  hatred,  envy,  and  desire  of 
revenge;  by  contriving  or  consenting  to  the  death  of  others,  1  John 
iii.  15.  "Whoso  hateth  his  brother  is  a  murderer,"  Matt.xv.  19. 
Out  of  the  heart  proceeds  murden.     See  also  Matt.  v.  21,  22. 


192  OF  THE  SIXTH  COMMANDiMENT. 

Zech.  viii.  17.     Eph.  iv.  31.     Gen.  xxxvii.  11,  20,  and  xlix.  6. 
Acts  xxiii.  20. 

Q .  How  may  a  man  he  a  murderer  in  words? 

A.  By  backbiting  his  neighbour,  or  using  opprobrious  words 
against  him,  which  cause  murders;  by  cursing  or  imprecating  evil 
upon  him;  by  informing  or  bearing  false  witness  against  the  in- 
nocent, or  swearing  to  kill  him.  Matt.  v.  2r:.  Eph.  iv.  31.  Prov. 
xii.  18,  and  xv.  1.  Psal.  Ivii.  4,  and  Ixiv.  3.  Jer.  xviii.  18. — 
1  Sam.xxii.  9,  10,  &c.  1  Kings  xxi.  10.  1  Sam.xxv.  10, 
1 1.     Actsxxiii.  12. 

Q.  How  may  men  be  murderers  by  their  deeds? 

A.  Many  ways,  both  directly  and  indirectly;  as  by  striking, 
wounding,  or  hurting  the  bodies  of  men,  or  doing  any  thing  that 
tends  to  The  destruction  of  their  lives;  by  oppressing  or  robbing 
the  poor,  or  not  relieving  them  when  ready  to  starve;  by  mur- 
dering the  innocent  under  the  forms  of  law  and  justice;  by 
setting  them  in  dangerous  posts  to  be  cut  off';  by  not  hindering 
their  death  when  in  their  power;  by  not  executing  the  law  against 
murderers,  so  that  they  are  spared  to  shed  more  blood.  Num.  xxxv, 
16,  17,  18,  &LC.  Ezek.  xxii.  7.  2  Sam.  xi.  15,  and  xii.  9.  1 
Kings  xxi.  12,  13.     Prov.  xxiv.  11.     Isa.  i.  15. 

Q.  How  are  men  guilty  of  murdering  the  souls  of  others  ? 

A,  By  counselling  or  commanding  them  to  do  evil;  by  tempt- 
ing and  enticing  them  to  sin;  by  giving  a  bad  example  to  them; 
by  not  reproving  sin,  and  giving  warning  against  it;  by  min- 
isters not  warning  sinners  of  their  danger,  or  teaching  them 
unsound  doctrine,  1  Sam.  xxii,  18.  2  Sam.  xiii.  5.  Prov, 
vii.  10.     2  Kings  X.  29.     Lev.  xix.  17.     Ezek.  iii.  18.     2  Pet. 

ii.  1. 

Q.  Have  wc  not  many  evidences  of  God'^s  special  haired  and 
abhorrence  of  the  sin  of  murder  ? 

A.  Yes,  in  his  commands  and  threatenings  against  it,  his  strict 
injunctions  concerning  its  punishment,  in  his  making  inquisition 
for  blood,  and  the  strange  methods  of  his  providence  for  bringing 
secret  murder  to  light,  and  the  judgments  he  inflicts  for  it,  when 
it  is  past  unpunished  by  men. 

Q.    Wherefore  is  murder  so  hateful  to  God? 

A.  1.  Because  it  destroys  a  creature  made  after  the  image  of 
God,  and  a  creature  which  the  Son  of  God  shed  his  blood  to  ran- 
som. 2.  It  is  an  usurping  of  the  power  and  prerogative  of  God, 
who  saith,  vengeance  is  mine.  3.  It  is  an  imitating  of  the  devil, 
who  was  a  murderer  from  the  beginning,  upon  all  which  accounts, 
the  blood  of  murdered  persons  cries  loudly  to  God  for  vengeance. 
And  therefore  all,  who  are  guilty  in  any  degree,  should  flee  to  the 
blood  of  Christ  for  refuge  and  cleansing,  crying, />cKtJ€r?«€/iro?n 


OF  THE  SEVENTH  COMMANDMENT.  193 

hlood-guiltiness,  O  Godj  Gen.  ix.  6.    Rom.  xii.  19.    John  viii. 
44.  Gen.  iv.  10.  Psal.li.  14. 

Quest.  70.   which  is  the  seventh  commandment? 
•ins,  The  seventh  commandment  is,  Thou   shalt 
not  commit  adultery. 

Quest.  7i»  ^hat  is  required  in  the  seventh  com- 
mandment ? 

Ans,  The  seventh  commandment  requireth  the 
preservation  of  our  own  and  our  neighbour's  chastity, 
in  heart,  speech  and  behaviour, 

Q.  What  is  it  that  ought  to  he  dearest  to  us,  next  to  our 
life? 

A.  Our  chastity. 

Q.  Whose  chastity  doth  the  seventh  command  require  the  pres- 
ervation of? 

A.  Our  own  and  our  neighbour's. 

Q.  In  luhat  must  we  preserve  our  own  and  our  neighhour''s 
chastity  ? 

A.  In  heart,  speech  and  behaviour. 

Q.    What  is  meant  here  by  chastity.^ 

A.  Not  abstinence  from  marriage,  but  abstinence  from  all 
uncleanness  and  filthiness,  whether  in  a  married  or  unmarried 
state. 

Q.  May  persons  be  both  chaste  and  married? 

A.  Yes;  for  the  apostle  recommends  to  married  women  a 
"  chaste  conversation  coupled  with  f ear, '''^  1  Pet.  iii.  2. 

Q.  What  is  meant  by  that  chastity  in  heart,  speech  and  beha- 
viour, ichich  we  must  study  to  preserve? 

A.  1.  That  we  may  entertain  no  thoughts  nor  desires  bdt 
what  are  pure  and  chaste,  whatever  company  we  be  in.  2.  That 
our  discourse  one  with  another  must  be  grave  and  uncorrupt, 
and  such  as  may  tend  to  edification.  3.  That  our  whole  con- 
versation, gestures  and  actions,  must  be  chaste,  modest  and  de- 
cent, as  becometh  Christians. 

Q.    Why  should  we  be  so  careful  to  preserve  our  chastity? 

A.  Because  we  are  rational  creatures,  and  not  brates;  chris- 
tians, and  not  heathens;  and  the  bodies  of  christians  should  be 
members  of  Christ,  and  temples  of  the  Holy  Ghost,  and  con- 
sequently ought  to  be  kept  clean  and  pure.  Nay,  it  is  God's 
express  command,  that  we  should  abstain  from  fornication  and 

R 


194  OF  THE  SEVENTH  COMMANDMENT. 

all  uncleanness,  and  that  we  should  possess  our  vessels  in  sanc- 
tification  and  honour,  1  Cor.  vi.  15,  18,  19.  1  Thess.  iv.  3,  4, 
6.     Eph.  iv.  17,  18,  19,andv,3. 

Q,  By  what  means  shall  we  preserve  our  chastity? 

A.  By  failh  and  prayer,  by  watching  over  our  hearts  and  eyes; 
by  temperance  in  our  diet,  diligence  in  our  callings,  keeping  of 
chaste  company,  and  avoiding  all  tempations  to  and  occasions  of 
uncleanness,  Acts  XV.  9.  Malt.  vi.  13.  Prov.  iv.  23.  Jobxxxi.  1. 
Jer.  V.  8.  Gen.  xxxiv.  1,  2.  Prov,  ii.  16.  Gen.  xxxiv.  10.  I  Cor. 
ix.  27.  Prov.  v.  8, 

Quest.  72»  what  is  forbidden  in  the  seventh  com- 
mandment  ? 

tdtns.  The  seventh  com  mandment  forbiddeth  all 
unchaste  thoughts,  words  and  actions. 

Q.  Doth  this  command  yorhid  all  lustful  thoughts  and  de^ 
sires  ? 

A.  Yes,  Matt.  v.  28.  "  Whosoever  looketh  on  a  woman  to 
lust  after  her,  hath  committed  adultery  with  her  already  in  his 
lieart." 

Q.  Is  not  adultery  here  to  he  understood  of  any  sort  ofuncleanr 
ness? 

A.  Yes. 

Q.  Doth  this  command  forhid  all  obscene  speeches,  lascivious 
jests  and  songs? 

A,  Yes,  Eph.  v.  4.  "Neither  filthiness,  nor  foolish  talking,  nor 
jesting,  which  are  not  convenient." 

Q.  What  are  the  unchaste  actions j  or  acts  of  uncleanness,  here 
forbidden  ? 

A.  Adultery,  fornication,  polygamy,  rape,  incest,  sodomy, 
and  all  unnatural  lust;  prohibiting  of  lawful  marriages,  and  dis- 
pensing with  those  that  are  unlawful;  unjust  divorce  or  deser- 
tion; keeping  or  allowing  of  stews,  and  all  other  actions  which 
have  a  tendency  to  promote  or  encourage  unchastity  and  un- 
cleanness, Heb.  xiii.  4.  1  Cor.  vi.  18.  Gal.  v.  19.  Mai.  ii.  14, 
15,  16.  Matt.  xix.  5.  Deut.  xxii.  25.  Lev.  xviii.  6,  20,  22,  23. 
Gen,  xxxviii,  9.  Rom,  i.  24,  26.  1  Tim.  iv.  3.  Mark  vi.  18, 
1  Cor.  v.  1.  2  Cor.  vi.  14.  Matt.  v.  32.  1  Cor.  vii.  12,  13.  Lev, 
xix.  29.  Jer.  v.  7. 

Q.  Who  are  these  who  prohibit  lawful  marriages? 

A.  The  Papists,  who  forbid  the  marriage  of  ecclesiastical  per- 
sons, and  those  who  (they  pretend)  have  spiritual  affinity  togeth- 
er, as  god-fathers,  god-mothers,  and  the  children  the^  present  tq 
baptism. 


OP  THE  SEVEMTH  COMMANDMENT.         195 

Q.  Hav^e  they  any  ground  for  such  prohibitions  from  scrip- 
hire  ? 

A.  No;  for  the  scripture  doth  declare  marriage  to  be  lawful 
agid  honourable  in  all,  as  being  instituted  by  God  before  the 
fall ;  and  doth  condemn  the  forbidding  to  marry,  as  false  doc- 
trine. Besides,  the  prophets  and  Priests  were  married  under  the 
Old  Testament,  as  were  Peter  and  other  apostles  under  the 
New,  Heb.  xiii.  4.  Geri.  ii.  18,  22,24.  Lev.  xxi.  7,13.  I 
Cor.  vii.  2,  9,  and  ix.  5.  Luke  iv.  38.  Acts  xxi.  8,  9.  1  Tim. 
iii.  2,  4. 

Q.  Who  doth  dispense  with  unlawful  marriages? 

A,  The  pope,  who  for  money  doth  dispense  with  incestuous 
marriages;  that  is,  of  persons  near  a-kin,  and  within  the  degrees 
forbidden  by  the  word  of  God. 

Q.  Where  are  these  degrees  explained  in  which  incest  is  com- 
mitted ? 

A.  In  Lev.  xviii.  7,  8,9,  &c.  and  xx.  11,  14.  Deut.  xxvii.  20, 
^22,  23. 

Q.  In  what  cases  can  married  persons  he  divorced^  or  their 
marriage  disannulled? 

A.  Only  in  the  cases  of  adultery  and  wilful  desertion.  Matt. 
xix.  9.   1  Cor.  vii.  15. 

Q.  Who  teach  oilwrwise? 

A.  The  Papists,  who  hold  that  they  may  be  divorced,  when 
either  the  man  or  the  woman  thinks  fit  to  retire  into  a  clois' 
ter. 

Q.  What  other  actions  or  things  are  there  forhidden  in  this 
eommandmcni,  which  have  a  tendency  to  promote  or  encourage 
uncleannessi 

A.  Tiiey  are  such  as  drunkenness,  gluttony,  idleness,  frequen- 
ting light  company,  listening  to  filthy  speeches  or  songs,  lasci- 
vious books  and  pictures,  plays  and  dancings,  immodest  attire, 
wanton  looks  and  gestures,  and  the  like. 

Q.  What  are  the  etiils  of  this  sin  of  tmcleanness  ? 

A.  It  is  most  hateful  and  dishonourable  to  a  Holy  God;  it  de- 
bases a  man  from  the  excellency  of  his  nature,  and  levels  him 
with  the  beasts;  it  is  an  infatuating  sin,  that  takes  away  the 
heart,  blinds  the  mind, and  stupifies  the  conscience:  it  wastes  the 
means,  destroys  the  body,  rots  the  good  name,  and  damns  the 
joul.  Nay,  it  murders  two  souls  at  once,  2  Sam.  xi.  27.  1  Cor. 
vi.  15,  18,  19.  Hos.  iv,  11.  Prov.  vi.  26,  32,33.  Prov.  v.  8, 
9, 10,  11.  Eph.  v.  3,  4,  5.  Rev.  xiii.  4,  and  xxi.  8,  and  xxii. 
15. 

Q.  What  are  the  remedies  against  this  sin  ? 

A  We  must  pray  to  God,  for  Christ's  sake,  for  a  new  heart  to 


196  OF  TUB  EIGHTH  COMMANDMENT. 

hale  all  sin,  and  to  be  kept  from  temptation  to  sin;  shun  lewd 
company,  and  watch  over  the  heart  and  eyes;  keep  up  the  re- 
membrance of  God's  all  seeing  eye  being  still  upon  us,  and  think 
often  upon  the  burning  flames  prepared  for  these  who  burn  with 

lust. 

Quest.  73.   Which  is  the  eighth  commandmeni? 
Jlns,  The  eighth  coramaudment  is,  Thou  shalt  not 
steal. 

Quest.  74.  What  is  required  in  the  eighth  com- 
mandment  ? 

Jins.  The  eighth  commandment  requireth  the  law- 
ful procuring  and  furthering  the  wealth  and  outward 
estate  oFourselves  and  others. 

Q.    Whose  wealth  and  estate  doth  this  command  concern? 

A.  Both  our  own  and  other  men's- 

Q.   What  doth  it  require  of  us  with  respect  to  them  ? 

A.  To  use  means  to  procure  and  preserve  them. 

O.  May  we  use  any  means  whatsoever  for  that  end  ? 

A.  No;  for  we  must  use  only  lawful  means  to  profit  ourselves 
or  others. 

Q.  Doth  not  this  command  suppose,  that  there  is  no  com- 
munity of  goods,  but  that  every  man  hath  a  propriety  in  his  es- 
iate? 

A.  Yes;  for  otherwise  there  would  be  no  place-  for  this  com- 
mand; no  man  could  say,  This  is  mine,  or,  That  is  thine;  nor 
could  he  give  alms  toothers.  A  community  of  goods  cannot 
take  place  but  by  consent  of  the  proprietors  in  a  time  or  case  ex- 
traordinary, Acts  ii.  44. 

Q.  Is  it  lawful  to  seek  to  increase  our  wordly  estate  more  than 
it  is  ? 

A.   Yes,  Gen.  xlvii.  14.  Deut.  viii.  18.  Prov.  xiii.  11. 

Q.  For  what  ends  should  we  endeavor  to  increase  it? 

A.  1st,  We  should  chiefly  aim  at  the  glory  of  God,  that  we 
may  be  capable  to  honour  him  with  our  substance,  and  be  kept 
from  sinning  against  him  by  stealing  or  false  swearing,  as  in  Prov. 
■iXK.  8,  9.  2dly,  That  we  may  help  others,  Eph.  iv.  28.  3dly, 
That  we  may  keep  ourselves  and  families  from  being  burdensome 
to  others.      And,  lastly,  That  we  may  avoid  idleness. 

Q.  IV  hat  means  must  we  use  to  procure  and  further  our  world' 
ly  estate? 

A.  We  must  be  diligent  and  laborious  in  honest  and  lawful 


OF  THE  EIGHTH  COMMMANDENT.  197 

callings;  we  must  live  soberly  and  frugally,  and  manage  our  af- 
fairs with  prudence  and  discretion ;  we  must  look  to  tlie  Lord  for 
success  in  our  endeavours,  be  just  in  all  our  dealings,  be  ready  to 
supply  the  needy,  use  proper  means  to  obtain  what  belongs  to  us, 
but  avoid  unnecessary  law  suits  and  suretiship,  1  Cor.  vii.  20. — 
Gen.  iv.  2.  Prov.  x.  4.  Eph.  iv.  28  .  Tit.  ii.  12.  Psalm  cxii.  3. 
Prov.  X.  22.  1  Pet.  v.  7.  Prov.  x.  6,  and  xi.  24,  25,  1  Cor.  vi.  1, 
2,  &:c.    Prov.  vi.  1,  2. 

Q.  Is  it  unlawful  for  Christians  to  go  to  latu,  to  defend  or  re- 
cover their  ownl  A.  No. 

Q .  Doth  not  the  apostle  blame  them  for  going  to  law  one  with 
another,  saying,  Why  do  you  not  rather  take  wrong,  Sfc?  1  Cor. 
vi.7. 

A,  He  is  there  blaming  them  for  going  to  law  about  family 
matters  before  heathen  magistrates,  and  telling  them  that  they 
should  make  up  differences  among  themselves,  or  suffer  wrong, 
rather  than  by  wrangling  to  bring  a  scandal  upon  their  holy  re- 
ligion, and  stumble  the  heathen  at  Christianity. 

Q.  Doth  not  Christ  say,  Matt.  v.  40.  If  any  man  wiU  sue 
thee  at  law,  and  take  away  thy  coat,  let  him  have  thy  cloak 
also  2 

A.  His  meaning  is,  That  we  should  part  with  some  smaller 
thing,  such  as  a  coat  or  a  cloak,  rather  than  involve  ourselves  in  a 
vexatious  law  suit;  but  not  that  we  should  let  any  man  undo 
las  when  God  hath  blessed  us  with  good  laws  for  our  protec- 
tion. 

Q .  May  we  seek  after  the  world  as  our  treasure? 

A.  No,  but  as  a  help  under  God  in  our  journey;  we  must  lay 
up  our  treasure  in  heaven,  and  secure  a  portion  for  ourselves 
there  through  eternity. 

Q.  Should  we  not  he  ready  to  assist  poor  widows  and  orphans 
with  our  money,  and  lend  to  those  who  are  in  need? 

A.  Yes,  James  i.  27.   Psalm  cxii.  5. 

Q .  What  must  we  do  to  promote  and  further  the  wealth  of  oth- 
ers ? 

A.  We  must  be  true  and  just  in  all  transactions  with  others, 
and  render  to  every  one  his  due.  We  should  preserve  our  neigh- 
bour's goods,  and  restore  them  to  him  if  they  be  in  our  hands; 
we  should  wish  and  seek  their  good  as  weU  as  our  own,  and  do  in 
all  thingrs  to  them  as  we  would  have  them  to  do  to  us.  Psalm  xv. 
2,4.  Zeeh.  viii.  16,  17.  Rom.  xiii.  T.  Lev.  vi.  2,  3,  die. — 
1  Cor.  X.  24.     Matt.  vii.  12. 

Q^aest.75.  What  is  forbidden  in  the  eighth  com- 
mandment ? 


198  OF  THE  EIGHTH  COMMANDMENT. 

Ans.  The  eighth  commandment  forbiddeth  what- 
soever  doth  or  may  unjustly  hinder  our  own  neigh- 
bour's wealth,  or  outward  estate. 

Q .  What  18  implied  in  the  sin  of  stealing,  hereforhidden  ? 

A.  The  injuring  of  ourselves  or  others  in  worldly  estate,  and 
the  usincr  unlawful  means  to  gain  the  world. 

Q :  What  way  may  we  injure  our  own  worldly  estate,  and 
thereby  steal  from  ourselves? 

A.  By  idleness,  sloth,  negligence  in  our  calling;  by  rash  enga- 
ging in  suretiship  and  imprudent  bargains;  by  prodigality,  and 
wasteful  spending  in  gluttony,  drunkenness,  lewd  company,  cost- 
ly apparel,  gaming,  and  the  like,  2  Thess.  iii.  11.  Prov.  xviii.  9, 
and  xxiii.  2 1 ,  and  xxii.  26,  27,  and  xxviii.  1 9,  and  xxi.  1 7. 

Q.  Is  it  a  sin  for  men  to  live  above  their  incomes  or  gains? 

A.  Yes;  for  hereby  they  destroy  their  own  estate,  hinder  their 
own  charity,  and  waste  the  substance  of  others  also. 

Q.  Is  not  the  using  of  unlawful  ways  and  means  to  enrich 
or  subsist  ourselves  and  families,  a  sin  against  the  eighth  com' 
mandment? 

A.  Yes;  for  this  is  no  better  than  stealing  and  dishonesty  in 
the  sight  of  God,  however  matters  be  disguised  with  fair  cloaks 
and  pretexts  before  men. 

Q.  }^hat  are  these  unlawful  ways  of  enriching  or  subsisting 
ourselves? 

A.  They  are  such  as  these;  immoderate  cares  and  labour,  cov- 
etousness,  hastening  to  be  rich,  excessive  narrowness,  gaming, 
usury,  monopolies,  running  of  goods,  lying,  false-swearing,  break- 
ing the  sabbath,  bribery,  simony,  selling  masses,  pardons  and  in- 
dulgences, using  unlawful  callings  and  occupations,  or  taking 
any  ways  to  defraud  or  overreach  others  to  gain  money. 

Q.  How  is  covetousness  against  the  eighth  command? 

A.  Because  the  covetous  man  is  guilty  of  stealing  from  seve- 
ral; 1.  From  God  and  his  church,  in  not  giving  any  thing  to  pious 
uses.  2.  From  his  neighbour,  in  refusing  to  help  him  in  straits. 
3.  From  himself  and  his  family,  in  depriving  them  of  the  neces- 
sary comforts  of  life.  All  which  are  against  Prov.  iii.  9.  Mai.  iii. 
8,  10.  1  Cor.  ix.  14.  Gal.  vi.  6.  Isa.  iviii.  7.  Eccl.  iv.  8,  and  vi. 
2.  1  Tim.  v.  8. 

Q.  Do  niggards,  who  have  no  heart  to  use  what  they  have, 
sin  greatly? 

A.  Yes;  for  they  defraud  themselves  and  their  families  of  the 
comfort  and  use  of  these  good  things  which  God  hath  bestowed 
upon  them,  and  so  cannot  be  thankful  to  God  the  bountiful  giv- 


OF  THE  EIGHTH  COMMANDJMENT.  199 

€r.  They  are  uncharitable  to  those  in  need;  for  he  that  will  not 
allow  to  himself,  will  not  love  another  better  than  himself.  They 
are  hurtful  to  the  society  and  generation  they  live  among;  for  they 
hoard  up  that,  which,  if  others  had,  the  poor  would  be  employed, 
and  others  would  be  the  better  of  it,  Eccl.  iv.  8,  and  vi.  2,  1  Tim. 
V.8.  Psalmxxxvii.3,26,  27.  Job  xxix.  12,13,  14,  15, 16.Psal. 
cxii.  3,  5,  9. 

Q.  Is  the  gaining  of  money  by  usury  unlawful? 

A.  Yes,  Prov.  xxviii.  8.  Psalm  xv.  6. 

Q.   What  is  usury? 

A,   The  taking  unlawful  profit  for  money  that  is  lent  out. 

Q.  Is  it  lawful  to  take  any  interest  or  gain  for  money  lent? 

A.  Yes,  when  it  is  taken  according  to  the  laws  of  the  land,  and 
from  these  who  make  gain  by  it,  by  trading  or  purchasing  of 
lands;  seeing  it  is  equally  just  for  the  owner  of  money  to  ask  a 
share  of  the  profit  which  others  make  by  it,  as  for  the  owner  of  the 
land  to  demand  farm  from  the  tenant  of  it,  money  being  improve- 
able  by  art  and  labour  as  well  as  land. 

Q.  What  is  the  unlawful  prof  t  for  money  j  which  may  be  cal' 
led  usury  ? 

A.  The  taking  profit  for  money  from  the  poor  who  borrow  for 
mere  necessity,  or  taking  needful  things  from  them  in  pawn  for 
it;  or  the  taking  more  profit  for  any  than  law  allows,  as  these  who 
take  ten,  fifteen,  or  twenty  in  the  hundred,  Exod.  xxii.  25,  26. 
Deut.  xxiv.  12,17.  Ezek.'xviii.  7,8. 

Q.  But  were  not  the  people  of  Israel  discharged  to  take  any 
usury  or  prof  t  for  lent  money  from  their  brethren?    Deut.  xxiii, 

i9. 

A.  This  law  seems  to  have  been  peculiar  to  the  Jewish  state, 
and  that  in  regard  of  their  estates  being  so  divided,  settled,  and 
secured  to  their  families  by  the  year  jubilee,  and  their  not  being 
employed  in  trading  or  making  purchases  like  other  nations,  so 
that  they  had  no  occasion  to  borrow  money  but  for  the  present 
subsistence  of  their  families.  But  for  strangers,  who  had  anoth- 
er way  of  living,  the  Israelites  were  allowed  to  lend  upon  usury, 
and  to  share  with  them  in  their  profits,  Deut.  xxiii.  20,  which 
shews  that  the  taking  of  interest  is  not  oppressive  in  itself;  for 
Ihey  are  frequently  prohibited  to  oppress  a  stranger,  and  yet  al- 
lowed to  take  usury  from  him,  Exod.  xxii.  21.  and  xxiii.  9. 

Q.  What  is  meant  by  monopolies,  here  forbidden? 

A,  The  engrossing  or  buying  up  of  some  commodities,  espe- 
cially corn  and  provisions  for  the  poor,  in  order  to  exact  great 
prices  from  them  afterwards,  Prov.  xi.  26.  He  that  withholdeth 
corn,  the  people  shall  curse  him:  but  blessing  shall  be  upon  the 
head  of  him  thai  selleth  it. 


200  OF  THE  EIGHTH  COMMANDMENT. 

Q.   V^'hat  is  the  evil  of  xunn'mg  of  goods? 

A.  It  is  a  denying  to  render  custom  to  whom  it  is  due;  be- 
sides, there  are  many  other  sins  which  commonly  attend  this 
practice,  as  perjury,  bribery,  lying,  sabbath-breaking,  bloodshed, 
&,c. 

Q.   What  is  meant  hy  bribery,  which  is  here  forbidden? 

A.  It  is  the  taking  or  giving  of  bribes  or  gifts  to  pervert  justice, 
Prov.  xvii.  23.  A  wicked  man  taketh  a  gift  out  of  the  bosom,  to 
pcrvej't  the  ways  of  judgment. 

Q.  What  is  meant  63/ simony,  here  forbidden? 

A.  h  is  a  buying  and  selling  of  the  offices  and  places  of  min- 
isters and  other  spiritual  things,  for  money,  good  deeds,  or  favour. 
A  vile  practice!  it  being  a  token  that  the  design  of  the  purchasers 
is  to  make  money  by  them.  It  is  a  sin  marked  out  as  odious  by 
the  Spirit  of  God,  for  it  tends  to  destroy  all  true  religion.  It  is 
called  simony,  from  that  wicked  person  Simon  Magus,  Acts  viii. 
18,  19.  "  He  offered  them  money,  saying.  Give  me  also  this  pow- 
er, that  on  whomsoever  I  lav  hands,  he  may  receive  the  Holy 
Ghost." 

Q.   V^ho  are  these  who  sell  pardons,  indulgences  and  masses? 

A.  The  popish  priests  do  it  for  money,  like  thfe  Pharisees,  who 
under  a  pretence  of  long  prayers  devoured  widows'  houses.  Matt. 
xxiii.  14.  So  the  priests  under  pretence  of  long  prayers  for  the 
dead,  and  saying  soul-masses,  enrich  themselves  by  devouring  the 
houses  of  the  widows  and  fatherless,  Rev.  xviii.  13. 

Q.  Who  are  these  who  use  unlawful  trades  and  occupations 
to  gain  money? 

A.  Highway-men,  thieves,  bawds,  stage-players,  jugglers,  for- 
tune-tellers, usurers, smugglers,  ingrossers, gamesters,  and  games: 
also  these  who  make  a  trade  of  harbouring  such  people  in  their 
houses,  or  letting  houses  to  them;  and  particularly  these  change- 
keepers,  who  for  the  love  of  gain  do  entertain  drunkards,  unclean 
persons,  thieves,  profaners  of  the  Lord's  day,  and  such  loose  per- 
sons. 

Q.  How  are  people  guilty  of  breaking  the  eighth  command^ 
hy  plain  stealing  from  others,  or  injuring  them  in  their  worldly 
estate? 

A.  Besides  what  hath  been  already  mentioned,  people  are 
guilty  of  it  by  thieving,  robbing,  man-stealing,  resetting  of  thieves 
and  stolen  goods,  frauds  in  merchandising,  unfaithfulness  in  con- 
tracts and  matters  of  trust,  falsehood  in  promises,  denying  just 
debts,  or  not  paying  them,  vexatious  law-suits,  borrowing  what 
we  cannot  pay,  detaining  any  thing  strayed  or  lost,  or  what  we 
have  wrongfully  taken;  all  extortion  and  oppression,  unjust  ijiclo- 
fiures  and  depopulations,  removing  ancient  land-marks,  sacrilege, 


OF  THE  NINTPl  COMMANDMENT.  201 

wronging  the  coin,  denying  public  taxes,  withholding  the  wages 
of  servants  and  labourers,  rigorous  exacting  of  debts,  stopping  the 
ear  at  the  cry  of  the  poor,  Eph.  iv.  28.  Psalm  Ixii.  10.  I  Tim. 
i.  10.  Prov.  xxix.  24.  1  Thess.  iv.  6-  Psalm  xxxvii.  21.  Luke 
xvi.  12.  Hos.  iv.  1.  Deut.  xxii.  1,2,  &c.  Prov.  iii.  28,  29,  30. 
I  Cor.  vi.  6.  Lukexix.  8.  Ezek.  xxii.  12,  29.  Lev.xxv.  17.  Isa. 
V.  8.  Mic.  ii,  2.  Prov.  xxiii.  10.  Rom.  ii.  22.  Matt.  xxii.  21. 
Rom.  xiii.  6,  7.  Lev.  xix.  13.  Matt,  xviii.  28.  Prov.  xxi.  13. 
Deut.  XV.  7. 

Q.   What  are  these  frauds  in  merchandising  here  forbidden? 

A.  Circumvening  or  overreaching  others  in  buying  or  selling; 
taking  advantage  of  their  ignorance  or  necessity;  imposing  on 
them  by  lies;  deceitful  commending  of  goods  when  selling,  and 
undervaluing  them  when  buying;  selling  things  bad  for  good; 
using  false  balances,  weights  or  measures;  taking  exorbitant  pri- 
ces; undermining  others  in  their  trade,  by  withdrawing  their  cus- 
tomers, or  wronging  their  credit.  Lev.  xxv.  14.  Prov.  xx.  14. 
Lev.  xix.  35,  36.  Deut. xxv.  13,  &c.  Prov.  xi.  1.  Amos  viii.  5, 
6.  Prov.  xxviii.22.   1  Cor.  xiii   4.  Phil.  ii.  4. 

Q.   What  is  the  sin  q/' sacrilege  here  forbidden? 

A.  Robbing  or  taking  things  away  from  God  or  his  church  that 
do  properly  belong  unto  them;  or  alienating  any  thing  dedicated 
to  sacred  uses:  which,  among  other  things,  do  include  the  sins  of 
non-residence  and  negligence  of  pastors;  and  the  robbing  chris- 
tian congregations  of  their  right  of  calling  their  own  ministers, 
JMal.  iii.  8,  9.  Prov. xx. 25.  Joshua  vii.  20,  21.  2  Chron.  xxviii, 
21.2  Tim.  iv.  2.  1  Pet.  v.  2,  3.  Acts  i.  23,  and  vi.  3.  Jer.  xxiii. 
1,2. 

Q.  Is  stealing  a  way  to  he  rich  ? 

A,  No,  it  brings  poverty;  for  the  curse  of  God  is  against  the 
thief,  Zech.  v.  3, 4. 

Q.  Is  not  the  thief  of  kin  to  the  atheist  ? 

A.  Yes,  for  he  practically  denies  God's  omnipresence  and  his 
all-seeing  eye  over  him,  and  that  he  is  a  righteous  Judge  who  will 
call  him  to  account. 

Q.  Must  not  all  guilty  of  wronging  others  in  their  goods,  re- 
pent and  make  restitution,  as  they  would  have  mercyjrom  God? 

A.  Yes, Lev.  vi.  4.  Ezek.  xxxiii.  15.  Lukexix.  8. 

Quest.  76.   which  is  the  ninth  commandment  P 
Ans.  The  ninth  commandment  is,  Thou  shalt  not 
beaivfalse  witness  against  thy  neighbour. 

Quest.  77.  what  is  required  in  the  ninth  com- 
mandment P 


202  OF  TriE  NINTH  COxMMANDMfiNT. 

•Sihs,  The  ninth  commandment  requireth  the  main* 
fainiiig  and  promoting  of  truth  between  man  and 
man,  and  of  our  own  and  our  neighbour's  good  name, 
especially  in  witness-bearing. 

Q .  How  many  duties  doth  thu  answer  mention  as  required  of 
us  by  the  ninth  commandment? 

A.  They  are  four;  1.  The  maintaining  and  promoting  of  truth 
between  man  and  man.  2.  Maintaining  and  promoting  of  our 
own  good  name.  3.  Maintaining  and  promoting  of  our  neigli* 
hour's  good  name.  4.  Being  concerned  for  all  these,  especially 
in  witness-bearing.. 

Q.   \'\hy  especially  in  witness  hearingt 

A.  Because  then  we  are  solemnly  required  to  tell  the  truth, 
as  being  before  a  judge,  and  upon  oath,  whereby  God  is  appealed 
to. 

Q.  How  ought  we  to  'maintain  and  promote  truth  amongst 
men? 

A.  By  loving  the  truth,  speaking  the  truth  sincerely,  standing 
and  appearing  for  the  truth;  and  judging  and  deciding  for  the 
truth.  Zech.  viii.  16;  19.  Prov.  xxxi.  8,9.  Exod.  xviii.  21.  Psalm 
XV.  2. 

Q.  Why  are  we  required  to  speah  the  truth  sincerely  or  from 
the  heart? 

A.  Because  the  devil  and  bad  men  sometimes  speak  the  truth 
from  an  evil  design,  Mark  i.  24.   1  Sam.  xxii.  9,  10. 

Q.  Wherefore  ought  we  to  maintain  and  promote  our  own 
good  name? 

A.  That  we  may  be  capable  to  glorify  God,  and  do  the  more 
good  in  our  day  and  generation. 

Q.  Doth  an  evil  report  of  men  hinder  their  usefulness? 

A.   Yes. 

Q.  Who  aremore  especially  concerned  to  maintain  their  good 
name  ? 

A.  Magistrates,  ministers,  and  professors  of  religion. 

Q.  Is  commending  ourselve,s,  or  carrying  proudly^  the  way  to 
maintain  or  prom  ot-c  our  good  name? 

A.  No^  but  rather  the  way  to  procure  contempt. 

Q.   Wliat  are  the  proper  means  then  to  obtain  a  good  name? 

A.  We  must  study  to  be  humble,  harmless,  sober,  meek,  chaste 
and  just;  to  keep  our  word  exactly;  to  be  ready  to  serve  others; 
and,  in  a  word,  to  practice  whatsoever  things  are  true,  honest, 
lovely,  and  of  good  report,  Col.  iii.  12.  Phil.  ii.  15,  and  iv.  8. 

Q.  Ought  we  not  to  vindicate  ourselves  when  we  are  reproach- 
ed? 


OF  THE  NINTH  COMMANDMENT.  S03 

A.  Yes;  but  with  meekness,  and  readiness  to  forgive  those 
who  reproach  us, 

Q.    What  if  they  do  not  hearken  to  us,  nor  believe  us  ? 

A.  We  must  commit  the  cause  to  him  that  judgeth  righteous- 

Q.  What  is  incumbent  upon  us  to  maintain  our  neighbour''s 
good  name? 

A,  We  ought  to  have  a  due  esteem  of  all  the  good  we  see  in 
them,  and  be  willing  to  express  this  seasonably  for  their  encour- 
agement in  the  ways  of  God ;  we  should  be  ready  to  hearken  to 
a  good  report,  and  unwilling  to  receive  a  bad  report  concerning 
them;  conceal  their  infirmities,  discourage  tale  bearers,  speak 
well  of  them  behind  their  backs,  and  stand  up  in  their  defence 
when  we  know  them  traduced,  Phil.  ii.  3.  Heb.  vi.  9.  Rom.  i. 
8.  lCor.xiii.6.  Psal.  xv.3.  Prov.  xxv.  23,  and  xvii.  9.  I 
JSam.  xxii.  14. 

Q.  But  what  should  we  do  when  the  bad  reports  we  hear  of 
our  neighbours  are  evidently  true? 

A,  We  should  be  grieved  for  their  miscarriages,  and  contribute 
what  we  can,  by  our  admonitions,  advices,  and  prayers,  for  their 
amendment,  and  for  the  recovery  of  their  good  names  again,  % 
Cor .  ii.  4 .     Matt ,  xviii ,  1 5,  &c . 

Quest.  78.  what  is  forbidden  in  the  ninth  com^ 
mandment  P 

Jins.  The  ninth  commandment  forbiddeth  whatso- 
ever is  prejudicial  to  truth,  or  injurious  to  our  own  or 
our  neighbour's  good  name. 

Q.  What  evils  doth  this  answer  set  forth  as  forbidden  in  this 
command  ? 

A,  Three:  I ,  Saying  or  doing  any  thing  that  is  prejudicial  to 
truth .  2 .  Saying  or  doing  any  thing  injurious  to  our  own  good 
name.  3.  Saying  or  doing  any  thing  injurious  to  our  neighbor's 
good  name. 

Q.  \^hat  are  these  things  here  forbidden ,  which  are  prejudi^ 
cialto  truth? 

Ai  The  wronging  of  truth,  or  any  wise  acting  against  it,  in 
courts  of  judicature;  the  speaking  of  untruth,  falsehood,  or  telling 
lies  upon  any  account  whatsoever;  equivocating,  perverting  the 
truth,  falsifying  our  word,  and  the  like. 

Q.  How  do  men  injure  the  truth  in  courts  of  judicature  ? 

A.  By  persons  informing  against  or  accusing  others  falsely; 
by  the  accused  person's  denying  that  of  which  he  is  gqiUy ;  by 


204  OF  THE  NINTH  COMMANDMENT. 

suborning  false  witnesses;  by  witnesses  concealing  or  disguising 
the  truth,  or  witnessing  falsely;  by  persons  agenting  and  pleading 
against  the  truth,  or  for  an  evil  cause;  by  forgery,  or  making  u§e 
of  false  writings;  by  perverting  of  men's  words  to  a  wrong  mean- 
ing; by  undue  silence  in  a  just  cause,  or  not  acting  faithfully  for 
it;  bypassing  unjustsentences,  justifying  the  guilty,  or  condemn- 
ing the  innocent,  Lukexxiii.  2.  Acts  xxix.  2,  5.  Gen.iv. 
9.  Actsvi.  13.  1  Kings  xxi.  13.  Isa.  v.  23.  Psalm  cxix.  69. 
Lev.v.  1.  2Tim.  iv.  16.  Isa.x.l.  Prov.xvii.  15,  and  xxxi. 
8,  9. 

Q.  Is  every  man  that  speaks  an  untruth  guilty  of  lying  ? 

A,  No,  he  is  not,  if  he  really  think  the  thing  to  be  true  which 
he  speaks,  although  it  may  be  false. 

Q.    What  is  it  you  mean  by  a  lie  then? 

A.  A  man's  speaking  of  any  thing  which  he  knows  to  be  false, 
and  telling  it  with  a  design  to  deceive. 

Q.    What  is  the  evil  of  lying? 

A.  1.  It  is  a  sin  most  hateful  to  God,  who  is  a  God  of  truth. 
2.  It  tends  to  destroy  all  human  society  and  commerce  among 
men.  3.  It  makes  a  man  a  child  of  the  devil ;  for  he  is  a  liar,  and 
the  father  of  lies,  Prov.vi.  17.  John  viii.  44. 

Q.  Doth  not  God  testify  his  high  displeasure  against  the  sin 
of  lying? 

A.  Yes,  and  that  even  in  this  world ;  for  God  struck  Ananias 
and  Sapphira  dead  with  a  lie  in  their  mouths. 

Q.  What  is  the  portion  of  liars  hereafter  ? 

A.  All  liars  shall  have  their  part  with  the  father  of  lies  in  the 
lake  that  burneth  with  fire  and  brimstone;  for  God  hath  said  it, 
Rev.  xxi.  8. 

Q.  Is  it  not  then  one  of  the  icorst  names,  to  call  a  man  a 
liar? 

A.  Yes;  and  therefore  we  should  guard  against  doing  it. 

Q.  But  what  if  the  person  so  called  do  deserve  the  name  ? 

A,  Then  we  should  be  grieved  for  it,  and  reprove  him,  not  in 
passion  to  expose  him,  but  in  the  spirit  of  meekness  m  order  to 
amend  him. 

Q.  May  not  a  man  tell  a  lie,  to  preserve  his  own  or  his  neigh- 
hour'' s  life? 

A.  No;  for  we  must  not  do  evil  that  good  may  come.  Nay, 
we  must  not  lie,  though  it  were  to  advance  the  glory  of  God,  Job 
xiii.  7.  Rom.  iii.  7,  8.  And,  though  some  of  the  scripture-saints 
may  have  failed  in  this  respect,  we  must  not  follow  iheir  exam- 
ple, but  live  by  precept. 

Q.  WJiat  think  you  of  the  Popish  doctrine  and  practice  of 
equivocations,  and  of  keeping  no  faith  with  heretics? 


OF  THE  NINTH  COMMANDMENT.  205 

A.  They  are  abominable. 

Q.  W  hat  do  you  think  of  these  who  lie  in  Jest,  to  make  sport  to 
others  ? 

A.  God  calls  them  fools  that  make  a  mock  of  sin,  Prov. 
xiv.  9. 

Q.  What  are  these  things  injurious  to  our  own  good  name, 
which  the  ninth  commandment  forbids  ? 

A,  They  are  such  as,  thinking  or  speaking  too  highly,  or 
too  meanly  of  ourselves;  flattering,  vaunting  and  vain  glori- 
ous boasting;  accusing  ourselves  of  what  we  are  not  guilty; 
aggravating  smaller  faults  too  much;  excusing  or  extenuat- 
ing sins,  when  called  to  a  free  confession;  denying  the  gifts 
or  graces  which  God  hath  given  us;  rash  exposing  our  in- 
firmities before  the  wicked;  speaking  or  doing  any  thing 
which  may  be  a  blot  upon  our  name,  Rom.  xii.  16.  Luke 
xviii.  IJ.  Exod.  iv.  10.  2  Tim.  iii.  2.  Psalm  xii.  3.  1  Cor. 
xiii.  4,  5.  Matth.  vii.  3.  Prov.  xxviii.  13.  Gen.  iii.  12,  13.  Job 
xxvii.  6.  Col.  ii.  18.  Prov.  xiv.  34. 

Q.  What  are  the  things  injurious  to  our  neighhour''s  good 
name,  here  forbidden? 

A.  AH  slandering,  backbiting,  reproaching,  scolding,  tak- 
ing  up  and  spreading  evil  reports,  evil  speaking,  rash  judging 
or  censuring,  whispering,  tale  bearing,  misconstructing  the 
actions,  words,  or  intentions  of  others;  not  covering  their 
infirmities,  stopping  our  ears  against  their  vindication;  not 
clearing  their  innocence  when  we  know  it;  speaking  truth 
with  an  ill  design  against  them;  being  glad  at  their  miscar- 
riage or  disgrace;  scornful  contempt;  scoffing;  fond  admira- 
tion of  some,  to  the  disparagement  of  others,  Psal.  1.  20.  Job 
xix,  3.  Psal.  XV.  3.  James  iv.  II.  Rom.  i.  29,  30,  Lev.  xix. 
6.    Neh.  vi.  6,  &c.    Rom.  iii.  8.   Psal.  Ixix.  10.    iSam.i.  13, 

14.  Acts  vii.  67.    1   Sam.  xxii.  9.  Jer.  xlviii.  27.  Psalm xxxv. 

15,  16.  Gen.xxi.  9.  Jude  16. 

Q.  Though  we  may  not  raise  a  false  report,  yet  may  we  nci 
repeat  it  after  hearing  it? 

A,  No;  for  that  is  to  spread  it;  wherefore,  though  a  false 
report  be  laid  at  our  foot,  we  should  be  unwilling  to  take  it  up, 
Psal.  XV.  3. 

Q.  Ought  we  not  io  discourage  all  backbiters  and  tale  hear- 
ers ? 

A.  Yes :  for  such  do  so2v  discord  among  brethren,  and  sepa- 
rate chief  friends;  and  we  may  suspect,  that  these  who  brmg 
such  tales  to  us,  will  be  ready  also  to  take  some  away,  Prov.  tI, 
39.  andxvi.  9.  and  xxv.  23 . 

S 


COG  OF  THE  TENTH  COMMANDMENT- 

Quest.  79.    Which  is  the  tenth  commandwent? 

Ans»  The  tenth  comraandment  is,  Thou  shalt  not 
covet  thy  neighbour's  house,  thou  shalt  not  covet  thy 
neighbour's  wife,  nor  his  man-servant,  nor  his  maid- 
servant, nor  his  ox,  nor  his  ass,  nor  any  thing  that  is 
thy  neighbour's. 

Quest.  80,  what  is  required  in  the  tenth  com- 
mandment  P 

*lns.  The  tenth  commandment  requireth  full  con 
tentment  with  our  own  condition,  with   a  right  and 
charitable  frame  of  spirit  toward  our  neighbour  and 
all  that  is  his. 

Q .  In  what  verse  of  the  New  Testament  have  we  thii  command 
summed  up  and  explained? 

A.  In  Heb.  xiii.  6.  "  Let  your  conversation  be  without  cove- 
tousness,  and  be  content  with  such  things  as  ye  have." 

Q.  If  hen  the  ansiccr  hears  that  the  command  requires  full 
contentment  with  our  condition,  doth  it  mean  that  we  should  be 
content  to  live  in  a  sinful  condition? 

A.  No;  for  God  quarrels  with  sinners  for  such  a  contentment, 
Rev.  iii.  17. 

Q.  Doih  it  mean  that  we  should  he  insensible  or  unconcerned 
under  an  affiicted  condition? 

A.  No;  for  God  is  displeased  with  this  too,  Jer.  v.  3.  Hos.  vii. 
9. 

Q.   What  is  the  meaning  of  it  then  ? 

A.  That  we  should  be  well  satisfied  with  that  portion  of  the 
necessaries  and  comforts  of  this  life,  which  God  in  his  wisdom 
sees  fit  to  bestow  upon  us,  without  grudging  or  repining  at  his 
will,  but  freely  acquiescing  in  God's  determination,  as  that  which 
is  best  and  most  fit  for  us. 

Q.   Who  are  these  that  attain  to  this  contentment  ? 
A.  These  who  have  their  spirits  suited  to  their  condition. 
Q.  Are  not  these  the  happiest  persons  in  the  world? 
A.  Yes;  for  they  have  a  mercy  that  is  better  than  the  greatest 
fulness  of  earthly  things. 

Q.  May  a  man  as  soon  attain  to  this  happiness  of  contentment 
vnth  a  little  of  the  world,  as  with  much  of  it  ? 

A.  Yes;  for  the  apostle  Paul,  who  had  little  of  it,  was  well  con- 
tented with  his  httle;  and,  upon  the  occasion  of  a  small  supply 


OF  THE  TENTH  COMMANDMENT.  207 

sent  him  from  Philippi,  he  saitli,  I  have  all,  and  abound;  I  am 
y>/Z/,  Phil.  iv.  11,  18.  Whereas,  Ahab,  who  had  a  kingdom,  was 
full  of  vexation  and  discontent  for  want  of  Naboth's  vineyard; 
and  30  was  Haman,  though  laden  with  riches  and  honors,  for  want 
of  a  bow  from  Mordecai,  1  Kings  xxi.  4,  5,  6.  Esther  v.  11,  12, 
13. 

Q.  How  do  believers  arrive  at  such  contentment  with  a  little  of 
t^ic  vjorld  ? 

A.  l^hey  learn  it  of  God,  who  teacheth  them  to  believe  and 
think  upon  their  own  unworthiness;  to  consider  that  their  Lord 
had  not  where  to  lay  his  head,  that  God  will  give  them  what  is  best 
for  them,  and  that  their  portion  in  Christ  and  eternal  life  is  large 
enough  for  all  their  wants. 

Q.  How  is  it  thai  riches  do  not  afford  contentment  to  the  men 
of  this  7varld? 

A.  Besides  that  the  world  is  but  vanity,  there  is  a  secret  curse 
attending  their  enjoyments,  which  blasts  the  comfort  of  them; 
hence  the  earthly  heart  is,  like  the  grave,  never  satisfied,  but  still 
would  have  more,  Eccl.  v.  lo.  Prov.  xxx.  15,  1^. 

Q.  Is  it  covetousness  for  a  man  to  desire  more  of  this  world 
than  what  he  hath? 

A.  No,  if  he  desire  it  for  good  ends,  with  submission  to  God's 
will,  and  use  honest  means  to  get  it. 

Q.   What  then  is  the  covetousness  here  forbidden? 

A.  It  is  to  desire  the  good  things  which  another  enjoys;  and  to 
grudge  at  their  having  of  them. 

Q.  May  not  a  man  wish  for  the  estate  of  another^  if  he  design 
to  do  more  good  with  it  than  he  doth? 

A.  Na;  for  the  heart  is  most  deceitful,  and  its  purposes  varia- 
ble; hence  he  is  called  a.  fool  that  trusieth  in  his  own  heart,  Prov. 
xxviii.  2b.  Jer.  xvii.  9, 

Q.  Are  they  not  strangers  then  to  their  own  hearts,  who  think 
they  would  he  contented  if  they  had  a  little  more  of  the  world  than 
v:hat  they  have  ? 

A.  Yes;  for  the  desires  of  the  heart  enlarge  with  the  estate. 

Q.  Are  not  these  far  wiser,  who  are  desirous  to  obtain  the 
true  riches  of  saving  grace,  and  the  promises  of  the  covenant? 

A.  Yes;  for  these  will  abide  with  them,  when  other  riches  will 
make  themselves  wings,  and  fly  away  from  them,  and  even  then 
when  they  stand  most  in  need  of  help. 

Q.  H  '0  may  those  who  are  poor  attain  to  contentment  with 
their  lot,  and  be  kept  from  covetousness? 

A.  By  placing  their  chief  happiness  in  the  enjoyment  of  God; 
and  by  considering  that  their  worldly  condition  is  of  God's  car- 
ving, and  that  they  have  more  than  they  deserve;  that  many  better 


208  OF  THE  TKNTH  COMMANDiMEiNT. 

have  been  in  worse  circumstances;  that  many  are  the  worse  for 
riches,  but  few  or  none  the  better;  and  that  as  they  brought  noth- 
ing into  this  world,  so  they  shall  carry  nothing  out.  Psal.  xvi.  5,  6. 
Hab,  iii.  17,  18.  Gen.  xxxii.  10.  Job  i.  21.  Heb.xi  38.  Eccl.v. 
13.   1  Tim.  vi.  7,  8. 

Q.  Is  not  to  be  truly  godly,  the  short  way  to  conientmcni? 

A.  Yes;  for  godliness  is  that,  unto  which  only  true  content- 
ment is  annexed,  1  Tim.  vi.  6.  Christ  hath  purchased  this  grace 
unto  all  who  believe  in  him. 

Q.  Have  not  the  godly  poor  some  special  arguments  to  make 
them  easy  under  their  st raits  1 

A.  Yes,  by  considering  that  God  designs  these  very  straits  for 
their  good,  to  keep  them  humble  and  depending;  that  he  sees 
riches  would  be  a  snare  to  draw  their  hearts  away  from  God;  that 
it  is  rare  to  see  a  ricli  man  eminent  in  grace;  that  God  hath  been 
ffir  kinder  to  them  in  giving  them  a  portion  in  his  well  ordered 
covenant,  a  goodly  heritage,  which  is  infinitely  more  excellent 
and  durable  than  any  other. 

Q.  How  shall  the  rich  attain  contentment  in  their  full  condi- 
tion ? 

A.  By  seeking  grace  from  God,  and  not  expecting  happiness 
from  the  things  of  time;  by  studying  to  employ  their  riches  for 
the  glory  of  God,  and  the  good  of  others;  by  keeping  still  in  mind 
that  God  in  Christ  is  the  soul's  portion,  that  the  world  cannot 
give  them  true  comfort,  that  it  cannot  lengthen  out  their  lives,  nor 
profit  them  at  the  hour  of  death,  Luke  xii.  15.  Psal.  Ixii.  10.  Prov. 
xi.  4.  2.   Cor.  ix.  7,  8. 

Q.  How  shall  these  be  content  and  easy  who  are  redvcedfrom 
a  prosperous  state  to  lo2v  circumstances? 

A.  By  considering  that  God  hath  absolute  dominion  over  us, 
hath  right  to  do  with  his  own  what  he  will;  that  he  taketh  noth- 
ing from  us,  but  what  he  gave,  or  rather  lent  to  us  for  a  time; 
that  he  is  holy,  just,  and  wise,  and  knows  what  state  is  fittest  for 

U3. 

Q.  What  are  the  advantages  of  this  grace  of  contentment? 

A.  It  produceth  much  inward  peace,  composeth  the  soul  for 
duty,  calms  the  spirit  in  adversity,  and  preserves  from  many  temp- 
tations, snares,  and  sins,  which  those  that  are  discontented  fall 
into,  such  as  fretting,  murmuring,  passion,  bitterness,  envy,  lying, 
stealing,  injustice,  swearing  rashly  or  falsely,  and  many  oth- 
ers. , 

Q.  What  is  meant  by  the  right  and  charitable  frame  of  spirit 
iov>:ard  our  neighbour  and  all  that  is  his,  which  this  command  re- 
quireth  ? 

A-  It  is  to  be  kindly  affcctioned  to  others,  to  wish  their  good, 


OF  THE  TENTH  COMMANDMENT.  20t) 

to  rejoice  in  their  prosperity,  and  to  be  sorry  for  their  afflictions, 
Rom.  xii.  10,  15.  3  John  ii.  3.  Heb.  xiii.  3. 

Quest.  81.  What  is  forbidden  in  ike  tenth  com- 
mandment  P 

^ns.  The  tenth  commandment  forbiddeth  all  dis- 
contentment with  our  own  estate,  envying  or  grieving 
at  the  good  of  our  neighbour,  and  all  inordinate  mo- 
tions and  affections  to  any  thing  that  is  his. 

Q.  After  God  had  forbidden  the  sins  of  stealing  and  adulter!/ 
in  the  preceding  commands,  why  doth  he  add,  Thou  shait  not  cov- 
et thy  neighbour's  house,  nor  his  wife? 

A.  To  assure  us  of  the  spiritual  extent  and  meaning  of  the 
hiw,  and  that  it  forbids  the  very  first  motions  or  risings  of  sin  in 
the  heart;  the  consideration  whereof  opened  Paul's  eyes  to  see 
his  vileness  through  indwelling  sin,  though  he  was  free  of  gross 
vices,  Rom.  vii.  7.  "  I  had.  not  known  lust,  except  the  law  had 
said,  Thou  shalt  not  covet." 

Q.  V^hat  is  the  first  sin  which  the  answer  mentions  as  here  for- 
bidden? 

A.  Discontentment  with  our  estate,  which  is  the  sin  of  both 
rich  and  poor. 

Q.   Whence  doth  men's  discontent  with  their  condition  arise? 

A.  From  pride,  love  to  the  world,  and  distrust  of  God's  provi- 
dence. 

Q.  How  doth  it  arise  from  pride  ? 

A.  Because  it  appears  that  they  who  are  discontented  with 
God's  carving,  have  too  high  thoughts  of  themselves^  they  either 
think  they  deserve  better  at  God's  hand,  or  that  they  could  have 
ordered  matters  better  for  themselves  than  God  hath  done. 

Q.   What  are  the  evils  of  discontentment? 

A.  Besides  these  mentioned  a  little  before,  it  makes  men  un- 
tliankful  for  mercies,  unfit  for  duties,  uneasy  to  their  relations 
and  neighbours;  it  breeds  strife,  debates,  law-suits,  rebellions 
and  murders;  it  robs  men  of  the  comfort  of  their  lives,  makes 
their  crosses  heavier,  and  provokes  God  to  prolong  and  add  to 
them. 

Q.   What  is  the  second  sin  here  forbidden? 

A.  Envy,  which  is  a  secret  discontentedness  at  the  prosperous 
state  of  others,  or  a  grudging  or  grieving  at  their  wealth,  qualifi- 
cations or  honours. 

Q.   What  are  the  evils  of  this  sin  of  envy  ? 

A,  It  is  heart-murder,  and  a  sin  against  all  reason;  yea,  it  is 

S  2 


210    OF  MAN^S  INABILITY  TO  KEEP  THE  LAW. 

devilish  to  be  a  man's  enemy  for  no  other  reason  but  because  God 
is  kind  to  him;  it  is  a  quarreling  with  God's  wisdom  and  good- 
ness; it  is  rottenness  to  the  bones:  it  produceth  confusion 
and  every  evil  work,  Matth.  xx.  15.  Prov.  xiv.  30.  James  iii, 
16. 

Q.  What  are  these  inordinate  motions  and  affections  to.  the 
things  of  our  neighbour,  which  are  here  forbidden? 

A.  All  desires  after  these  things  which  we  cannot  have  by 
lawful  means,  or  without  wronging  our  neighbour;  and  all  incli- 
nations to  coveting,  Col.  iii.  5. 

Quest.  83.  Is  any  man  able  perfectly  to  keep  the 
commandments  of  God  P 

Ans,  No  mere  man,  since  the  fall,  is  able  in  this 
life  perfectly  to  keep  the  commandments  of  God, 
but  doth  daily  break  them  in  thought,  word,  and 
deed, 

Q.  Why  is  it  said  in  the  answer,  No  mere  man? 

A.  To  except  the  man  Christ  Jesus^  who  did  perfectly  keep 
God's  commands. 

Q.  Was  not  Christ  a  mere  man  ? 

A.  No;  he  was  God  and  man. 

Q.  Vi'hy  is  it  said,  since  the  fall? 

A,  To  except  our  first  parents  when  in  the  estate  of  inno- 
cence, who  then  were  able  to  keep  God's  commands  perfect- 

Q.  Why  is  it  said,  is  able  in  this  life? 

A.  To  except  the  saints  in  heaven,  who  are  perfectly  able  to  do 
it  there. 

Q.  Can  no  saint  on  earth  attain  to  perfection  in  keeping  God^s 
law? 

A.  No;  for"  there  is  not  a  just  man  upon  the  earth,  that  doth 
good  and  sinneth  not,"  Eccl.  vii.  20.  1  Johni.  8,  10. 

Q.  How  comes  it  to  be  so? 

A,  Because  the  best  saints  here  are  but  renewed  in  part,  and 
they  have  remains  of  corruption  in  them,  which  fight  against  the 
spiritual  and  renewed  part.  Gal.  v.  17.  And  we  find  the  best  of 
scripture  saints  acknowledging  this,  and  complaining  of  their 
imperfections,  Job.  ix.  2,3.  Psal.  xix.  18,  and  cxxx.  3.  and 
cxliii.  2.     Isa.  Ixiv.  6.     Dan.  ix.  5.     Rom.  vii.  18,  &c. 

Q,  Are  not  Npah,  Job  and  Hezckiah  called  perfect  men?  Gen. 
v\,  9,  Job  i.  8>»  2  Kings  xx.  3, 


OF  THE  AGGRAVATIONS  OF  SIN.  211 

A.  That  is  not  meant  of  an  absolute  perfection,  or  a  perfection 
of  degrees;  but  only  of  the  perfection  of  sincerity,  or  a  perfec- 
tion of  parts,-  as  the  body  of  an  infant  is  reckoned  perfect,  though 
it  be  not  come  to  the  highest  perfection.  And  that  the  scrip- 
ture dotli  not  mean  absolute  perfection,  is  evident  from  its 
recording  the  sins  and  imperfections  of  these  very  persons  which 
are  called  perfect,  Gen.  ix.  21,  Jobiii.  1,  3.  2  Chron.  xxxii. 
25. 

Q.  What  is  meant  by  sincerity  or  a  perfection  of  parts? 

A.  A  sincere  or  upright  aiming  at  conformity  to  the  will  of 
God  in  all  things,  and  a  constant  pressing  on  for  farther  degrees 
of  holiness. 

Q.  Doth  not  David  say,  Judge  me,  O  Lord,  according  to  my 
righteousness?  Psal.  vii.  8. 

A.  He  speaks  there,  not  of  the  righteousness  of  his  person^  but 
of  the  righteousness  of  his  cause,  which  he  defended  against  his 
adversaries,  and  to  which  he  appealed. 

Q.  Doth  not  the  apostle  say.  Whosoever  is  born  of  God  doth 
BOt  commit  sin?  1  John  iii.  9. 

A.  The  sense  is.  That  the  regenerate  do  not  commit  sin,  as 
they  once  did,  with  delight,  or  full  consent  of  the  will;  they  do 
not  allow  sin  to  reign  in  them.  But  that  they  are  not  without 
sin,  is  evident  from  1  John  i.  8. 

Q.  Why  doth  Christ  require  us  to  be  perfect,  Matth.  v.  48.  if 
we  cannot  attain  to  it? 

A.  I.  To  let  us  know  what  he  hath  of  risfht  to  demand  of  us. 
2.  To  humble  us,  and  drive  us  to  Christ  for  perfect  righteous- 
ness. 3.  To  teach  us  to  desire,  aim  at,  and  press  toward  perfec- 
tion in  holiness. 

Q.  In  2chat  respect  are  we  guilty  of  breaking  the  commands  of 
God? 

A.  We  are  guilty  of  it  daily,  in  thought,  word,  and  deed. 

Q.  Doth  God  look  upon  thouglUs  of  sin  as  breaches  of  his 
law  ? 

A,  Yes,  Gen.  viii.  21.  Matth.  v.  28,  and  xv.  19.  Jer.  iv. 
14. 

Quest.  83.  Jlreall  transgressions  of  the  law  equal- 
ly heinous  f 

Ans.  Some  sins  in  themselves,  and  by  reason  of 
several  aggravations,  are  more  heinous  in  the  sight 
of  God  than  others. 

Q,  Are  all  sins  equal  f 


212  OF  THE  AGGRAVATIONS  OF  SIN. 

A.  No,  some  are  more  heinous  than  others. 

Q.   What  is  it  for  a  sin  to  be  heinous? 

A.  It  is  to  be  more  hateful  and  oftensive  to  a  holy  God,  than 
others  are . 

Q .  How  doth  it  appear  that  some  sins  are  more  offensive  to 
God  than  others! 

A.  From  these  things;  1.  The  sin  offering  under  the  law  was 
to  be  greater  than  the  trespass  offering.  2.  Some  sins  are  more 
severely  threatened  and  punished  than  others.  3.  Some  sins 
are  declared  not  capable  ofpardon,  Lev.  ix.  3.  Matt,  xxiii.  14, 
andxii.  31. 

Q.  Why  is  it  said  in  the  ansicer,  that  some  sins  are  more  hein- 
ous in  the  sight  of  God  than  others? 

A.  To  teach  us  by  what  rule  we  should  judge  of  the  greatness 
of  sins,  seeing  many  are  apt  to  make  light  of  that  which  is  hei- 
nous before  God,  who  certainly  is  the  proper  judge  in  this  mat- 
ter. 

Q.  What  is  it  that  makes  some  sins  more  heinous  than  others  ? 

A.  Some  sins  are  more  heinous  in  themselves,  or  in  their  own 
nature,-  and  some  by  reason  of  certain  aggravations  attending 
them. 

Q.  What  are  these  sins  which  are  more  heinous  in  their  own 
nature  than  others? 

A.  Sins  against  the  first  table  of  the  law,  or  these  which  are 
committed  more  immediately  against  God,  are  more  heinous  than 
sins  against  the  second  table,  or  these  which  are  immediately 
against  man;  as  for  instance,  sacrilege  is  more  heinous  than 
theft,  idolatry  than  adultery,  blasphemy  against  God  than  defa- 
ming of  our  neighbour,  1  Sam.  ii.  25. 

Q.  Are  not  some  of  the  sins  against  the  first  table  more  hein- 
ous than  others? 

A.  Yes;  and  we  find  atheism  and  idolatry  marked  out  as  sins 
of  the  greatest  magnitude,  Exod.  v.  2.  Jer.  xliv.  4. 

Q.  Are  not  some  of  the  sins  against  the  second  table  more 
heinous  in  their  own  nature  than  others  ? 

A.  Yes;  murder  is  noted  for  a  most  heinous  and  crying  sin; 
and  so  is  oppression,  especially  of  the  widow  and  fatherless,  Gen. 
iv.  10.     Exod.  xxii.  23. 

Q.  Are  heinous  and  crying  sins  capable  of  forgiveness? 
A.  Yes,  upon  true  faith  and  repentance,  Isa.  i.  18.     1  "Cor.  vi. 
11. 

Q.  What  are  the  only  fountains  of  pardon  ivhich  sinners  must 
look  to? 

A.  The  free  grace  of  God,  and  the  meritorious  blood  of  Jesus 
Christ,  Luke  vii.  42,     Eph.  i.  7.     1  John  i.  7. 


OF  THE  AGGRAVATIONS  OF  SIN.  213 

Q.  What  is  the  most  heinous  of  all  sins  in  the  ivorld? 

A.  The  sin  against  the  Holy  Ghost,  being  a  sin  unto  death, 
which  is  not  forgiven,  Matt.  xii.  31.     1  John  v.  16. 

Q.    What  is  the  sin  against  the  Holy  Ghost? 

A.  It  may  be  described,  an  apostacy,  or  turning  from  God 
and  his  truths  and  ways,  after  clear  illumination  and  a  fair  pro- 
fession; and  sinning  wilfully  with  hatred,  malice,  and  despite 
against  Christ  and  his  people,  and  continuing  impenitent  therein 
to  the  end.  Matt.  xii.  31,  32.  Heb.  vi.  4,  5  6,  and  x.  26, 
29. 

Q.  What  are  the  aggravations  which  make  some  sins  more 
heinous  than  others? 

A.  They  are  the  particular  circumstances  which  do  attend 
them,  that  make  ihem  greater  than  otherwise  they  would  be. — 
And  from  scripture  we  find  sins  do  receive  their  aggravations, 
1.  From  the  persons  offending.  2.  From  the  parties  offended. 
3.  From  the  means  against  which  sins  are  committed.  4.  From 
the  manner  of  committincr  sin.  5.  From  the  time  of  sinning. — 
6.  From  the  place  where  sins  are  committed. 

Q.  How  is  sin  aggravated  f?'om  the  person  offending? 

A.  Sin  is  aggravated,  if  the  person  guilty  be  of  age  and  expe- 
rience, or  be  eminent  for  his  gifts,  profession,  station  or  office  in 
the  world;  so  that  his  example  may  encourage  or  draw  others  in- 
to sin,  2  Sam.  xii.  14.  I  Kings  xiv.  16.  Mic.iii.  5.  Rom.ii. 
24.   Gakii.  13. 

Q.  Are  not  the  sins  o/"  Christians  moi'e  heinous  than  the  sins 
o/' heathens? 

A.  Yes. 

Q.  Are  not  the  sins  of  these  children  who  hate  had  a  reli- 
gious education  and  example,  more  heinous  than  the  sins  of  oth- 
ers? 

A.  Yes. 

Q.  How  is  sin  aggravated  from  the  parties  offended  ? 

A.  Sin  is  aggravated,  when  it  is  committed  immediately 
against  God  and  his  perfections,  against  Clirist  and  his  grace; 
against  the  Holy  Spirit  and  his  operations;  against  men  in  em- 
inent stations,  our  superiors  and  friends  to  whom  we  are  much 
obliged;  against  the  souls  of  men,  and  these  who  are  dear  to 
Christ,  Psal.  li.  4.  Rom.  ii.  4.  Matt.  xxi.  38.  Heb.  xii.  25. 
Eph.  iv.  30.  Acts  vii.  51.  Numb.  xii.  8.  Jsa.  iii.  5.  Prov. 
XXX.  17.  Psalm  xii-  9.  Ezek.  xiii.  19.  Matt,  xviii.  6.  1 
Cor.  viii-  12. 

Q.  How  is  sin  aggravated  from  the  means  ag  ainst  which  it  is 
committed? 

A.  Sin  is  much  aggravated,  when  it  is  committed  against  a 


214  OF  THE  DESERT  OF  SIN. 

clear  and  lively  dispensation  of  gospel  light  and  love,  againsi  the 
most  gracious  calls  and  offers,  against  the  light  of  nature,  and 
the  convictions  of  conscience;  against  mercies,  threatenings  and 
judgments;  against  counsel  and  admonitions;  against  long  pa- 
tience and  good  examples;  against  church-censures  and  civil 
punishments;  against  prayers  and  purposes,  vows  and  covenants, 
Matt.  xi.  21,23.  John  xv.  22.  Rom.  i.  26.  Dan.  v.  22.— 
Deut.  xxxii.  6.  Amos  iv.  9.  Jer.v.3.  Prov.  xxix.  1.  Tit. 
iii.  10.  Prov.  xxiii.  55.  Psalm  Ixxviii.  36,  37.  EccL  v.  4  — 
Lev  xxvi.  25. 

Q.  How  is  sin  aggravated  from  the  manner  of  committing 
ii? 

A.  When  a  man  sins  wilfully  and  without  temptation,  pre- 
sumptuously and  without  fear,  deliberately  and  with  contri- 
vance, obstinately  and  with  resoluiion,  impudently  and  with 
boasting,  willingly  and  with  delight,  maliciously  and  with  des- 
pite, customarily  and  with  continuance,  openly  and  with  con- 
tempt. Likewise  sin  is  much  aggravated,  when  a  man  is  guilty 
of  doing  that  which  he  condemns  in  others,  of  relapsing  into  sin 
after  repentance,  of  doing  evil  under  a  cloak  of  religion,  or  of 
teaching  and  encouraging  others  to  sin,  Jer.  vi.  16.  Numb. 
15,30.  Psal.  xxxvi.  4,  and  liii  1.  Prov.  ii.  14-  Isa- Ivii-  17. 
Zech.  vii  11.  2  Pet.  ii.  20.  Rom.  i.  32,  and  ii-  21-  Rev.  ii. 
14. 

Q.  How  is  sin  aggravated  from  the  tim.e  of  sinning? 

A.  Sin  becomes  more  heinous,  when  it  is  committed  upon  the 
Sabbath  day,  or  when  the  person  ought  to  have  been  at  divine 
worship,  or  after  solemn  ordinances  and  engagements  to  be  the 
Lord's,  or  in  time  of  affliction,  when  the  Lord  is  calling  to  hu- 
miliation, Ezek.  xxiii.  33.  jsa.  xxiii.  12,  13,  and  Iviii.  3. — 
Numb.  XXV.  6.     2  Chron.  xxviii.  22.    Isa,  i.  1. 

Q.  How  may  sinhe  aggravated  from  the  place  of  sinning  ? 

A.   When  it  is  committed  in  a  land  of  light,  in  a  place  dedica 
ted  to  the  worship  of  God,  in  a  place  of  gracious  deliverances, 
or  in  a  public  place  before  others,  who  may  thereby  be  tempted 
and  ensnared,  Isa.  xxvi.  10.     1    Sam.  ii.  2L      Psalm  cvi.  7. — 
2  Sam.  xvi.  22. 

Quest.  8L    What  doili  every  sin  deserve  P 
Ans.  Every  sin  deserveth  God's  wrath  aud  curse, 
both  ill  this  life,  aiul  that  which  is  to  come. 

Q.  What  is  meant  hy  God''s  wrath  and  curse  due  to  sin? 

A.  These  dreadful  punishments,  which  are  the  effects  of  llie 


TO  ESCAPE  THE  WRATH  &  CURSE  OF  GOD.   215 

sin-revenging  justice  of  God,  and  the  condemning  sentence  of  his 
broken  law,  both  here  and  hereafter. 

Q.  Doth  the  hast  sin  deserve  eternal  punishment? 

A.  Yes. 

Q.  Hoic  is  that  evident? 

A.  Because  every  sin  is  an  offence  done  against  an  infinitely 
holy  and  righteous  God,  and  his  just  law;  wherefore  God's  jus- 
tice doth  demand  infinite  satisfaction  for  it,  Gal.  iii.  10.  Rom. 
vi.  23.  Ezek.  xviii.  4. 

Q,  How  doth  it  appear  that  there  is  so  much  evil  in  every 
sin  ? 

A.  Because  every  sin  in  its  own  nature  is  a  walking  contrary 
to  God,  and  a  contemning  of  him  who  is  infinitely  good :  it  strikes 
against  his  sovereignty,  his  infinite  power,  his  wisdom,  his  good- 
ness and  holiness.  Lev.  xxvi.  40.  Psalm  x.  13.  James  ii.  10, 
11.     iCor.  X.  22.     Jer.  ii.  5.     Hab.  i.l3. 

Q.  Is  there  no  ground  for  the  Popish  distinction  of  sins  venial 
and  mortal? 

A.  No;  for  every  sin  in  its  own  nature  is  mortal  and  deadly,- 
and  though  every  sin  be  venial  or  pardonable  through  Christ,  yet 
in  itself  it  deserves  eternal  punishment,  Rom.  vi.  23.  Deut. 
xxvii,  26.   Rom.  i.  18. 

Q.  Is  there  not  more  evil  in  the  least  sin,  than  the  sufferings 
of  a  finite  creature  can  make  atonement  for? 

A.  Yes;  and  therefore  the  sufferings  of  the  damned,  being 
never  satisfactory  must  be  eternal. 

Q.  Cannot  the  least  sin  he  expiated  by  any  thing  hut  the  blood 
of  Christ? 

A.  No,  Heb.  ix.  22. 

Quest.  85.  What  doth  God  require  of  uSj  that 
ice  may  escape  his  wrath  and  curse  due  to  us  for 
sin  P 

•Ans.  To  escape  the  wrath  and  curse  of  God  due 
to  us  for  sin,  God  requireth  of  us  faith  in  Jesus 
Christ,  repentance  unto  life,  with  the  diligent  use  of 
all  the  outward  means,  whereby  Christ  communica- 
teth  to  us  the  benefits  of  redemption. 

Q.  How  Jcnoio  you  that  the  wrath  of  God  is  due  to  us  for  every 
sin? 

A'  Because  the  wrath  of  God  is  revealed  from  heaven  against 
all  unrighteousness  of  men,  and  every  sin  is  a  contempt  of  an  in- 
finite God,  Rom.  i.  18,    Psalm  x.  13. 


216  OF  FAITH  IN  JESUS  CHRIST. 

Q.  Hath  God  revealed  any  way  for  escaping  that  wrath  which 
is  due  to  us  for  sin? 

A,  Yes,  namely,  the  way  of  faith  and  repentance,  with  a  dili- 
gent use  of  all  the  means  of  grace. 

Q.  Doth  God  require  faith,  repentance,  and  the  use  of  means 
in  order  to  satisfy  for  sin,  and  purchase  salvation  to  us  ? 

A.  jNo;  for  that  would  136  to  make  a  saviour  of  our  duties,  and 
to  render  Christ's  death  in  vain.  Gal.  ii.  21. 

Q.   \yhy  then  doth  God  require  these  things  of  us? 

A.  He  requires  them  only  as  means  for  applying  the  purchase 
of  Christ's  death,  and  communicating  the  grace  he  hath 
merited  unto  us,  Luke  xxiv.  47.  Rom.  i.  16,  17.  Lukexxi. 
36. 

Q.  Are  faith,  repentance,  and  other  duties,  the  conditions  of 
our  salvation? 

A.  Yes,  they  may  be  called  so,  if  by  conditions  we  understand 
no  more  but  that  they  are  necessary  means  of  our  salvation,  as 
being  appointed  by  God  for  applying  the  righteousness  of  Christ, 
which  is  the  only  meritorious  and  pleadable  condition  of  our  sal- 
vation. 

Q.  Could  not  God  save  us  by  Chrises  righteousness,  without 
faith,  repentance,  or  any  other  means? 

A.  Whatever  God  might  do  in  his  absolute  sovereignty,  it 
ought  to  satisfy  us,  that  God  hath  expressly  revealed  his  will  in 
this  matter,  and  hath  declared  that  it  is  through  the  use  of  these 
means  only  that  he  will  communicate  to  us  the  benefits  of  re- 
demption; and  this  makes  thenj  absolutely  necessary  to  all  who 
expect  salvation  by  Christ:  and  indeed  it  would  not  be  for  the 
honour  of  God  to  pardon  or  save  any  that  go  on  in  sin,  and  ne- 
glect Christ  and  his  worship. 

Quest.  86.    What  is  faith  in  Jesus  Christ  ? 

Jins,  Faith  in  Jesus  Christ  is  a  saviug  e;race, 
whereby  we  receive  and  rest  upon  him  alone  for  sal- 
vation, as  he  is  offered  to  us  in  the  gospel. 

Q.  Is  not  faith  taken  in  different  senses  in  scripturxi  ? 

A.  Yes;  sometimes  it  is  taken  for  the  doctrine  of  faith,  and 
sometimes  for  the  grace  of  faith. 

Q.  How  is  it  otherwise  distinguished? 

A,  Into  historical  faith,  the  faith  of  miracles,  and  saving 
faith. 

Q.  Is  it  saving  faith  for  a  man  to  believe  that  there  is  a  God, 
or  thai  Jesus  Christ  is  the  Saviour  of  sinners,  or  thai  the  Bible 
is  true? 


OF  FAITH  IN  JESUS  CHRIST.  217 

A,  No;  for  that  is  only  historical  faith,  and  the  devils  come 
this  length,  James  ii.  19. 

Q.    What  is  historical  faith  ? 

A.  It  is  the  assent  of  the  understanding  unto  the  truths  re- 
vealed in  the  word,  whereby  a  man  believes  and  gives  credit  to 
them  as  he  doth  to  the  truth  of  a  history.  So  did  these,  PJatt. 
xiii.  20.     John  ii.  23.     Acts  viii.  13,  and  xxvi.  27. 

Q.  What  more  is  there  in  saving  faith  than  for  a  man  to  as- 
sent or  give  credit  to  divine  testimony  1 

A.  If  the  assent  be  strong  and  full,  it  will  indeed  bring  along 
with  it  the  other  acts  of  faith;  that  is,  if  a  man  not  only  assent  to 
the  things  revealed  in  the  gospel  as  true,  but  also  firmly  believe 
that  they  are  as  valuable  and  excellent  as  they  are  held  forth  to 
be,  then  he  cannot  but  close  with  them.  But  if  our  assent  doth 
only  regard  the  truth  of  the  things  proposed,  and  not  their  good- 
ness and  suitableness  to  us,  it  is  not  true  and  saving;  for  where 
faith  is  true,  there  is  not  only  an  assent  of  the  mind  to  the  verity 
of  gospel  truths,  but  also  a  consent  of  the  heart  unto  them,  as 
worthy  of  all  acceptation,  I  Tim.  i.  15.     Rom.  x.  10. 

Q.   What  is  the  faith  of  miracles  1 

A.  It  is  a  peculiar  confidence  in  the  power  of  God,  for  produ- 
cing of  miraculous  effects,  which  many  had  in  the  first  times  of 
the  gospel  both  actively  and  passively.  Some  had  faith  to  heal, 
and  others  to  be  healed;  and  both  these  were  sometimes  found 
in  persons  void  of  saving  faith,  as  in  Judas  and  the  unthankful 
lepers. 

Q.   V^hy  is  faith  in  the  answer  called  a  grace? 

A.  Because  it  is  God's  free  gift,  without  any  deserving  in  us. 
Eph.  ii.  8. 

Q.  Why  is  it  called  a  saving  grace? 

A.  Because  there  is  no  salvation  \vithout  it,  and  all  these  who 
have  it,  shall  be  saved,  Mark  -jvi.  16. 

Q.  How  is  it  that  faith  doth  save  us? 

A,  Not  by  virtue  of  any  worth  in  faith,  or  of  its  being  a  deed 
or  work  of  ours;  but  because  faith  is  the  grace  that  takes  hold 
of  the  righteousness  of  Christ,  by  which  only  we  are  justified  and 
saved. 

Q.  Why  then  are  we  said  to  he  J  ustifed  and  saved  hy  faith? 

A.  Because  faith  is  the  instrument  and  means  of  our  justifica- 
tion and  salvation. 

Q.  Is  not  faith  the  fruit  of  Christ'^  s  purchase? 

A.  Yes;  for  it  is  given  in  the  behalf  of  Christ  to  believe;  he 
sends  his  Spirit  to  work  faith,  and  hence  he  is  called  both  the 
author  and  finisher  of  faith,  Phil.  i.  29.  Eph.  i.  17,  19.  Heb. 
xii,  2. 

T 


218  OF  FAITH  IN  JESUS  CHRIST. 

Q.  What  mean  you  by  the  righteousness  of  Christ,  which  is 
the  matter  and  ground  of  our  justijication  before  God? 

A.  Christ's  doing  and  dying,  or  all  that  he  did  and  suffered 
for  us  as  our  Surety  and  cautioner.  (See  Quest.  33.) 

Q.  Is  it  the  same  righteousness  then,  which  wefnd  sometimes 
called  the  righteousness  of  God,  and  sometimes  the  righteous' 
ness  of  faith?     Rom.  x.  3,  6. 

A.  Ves,  it  is  the  very  same:  and  it  is  called  the  righteous- 
ness of  God,  because  it  is  of  God-s  devising  and  of  God's  per- 
forming, he  being  God  that  wrought  it  out  for  us.  It  is  called 
the  righteousness  of  faith,  because  it  is  by  or  through  faith  that 
the  righteousness  of  Christ  becomes  ours;  and  hence  we  find  it 
sometimes  called  the  righteousness  of  God  by  faith.  Phil.  iii.  9. 

Q.    What  is  the  i^roper  object  of  faith  ? 

A.  The  general  object  of  faith  is  the  whole  word  of  God;  faith 
doth  assent  and  consent  to  all  its  truths^  offers,  commands,  prom- 
ises, and  threatenings;  but  the  special  object  of  faith  is  Christ 
and  his  Surety  righteousness;  for  it  is  to  this  the  penitent  soul 
doth  look  as  the  only  ground  of  its  justification  before  God,  2  , 
Cor.  li.  2.  i| 

Q.   What  are  the  'principal  acts  of  justifying  or  samng  faith  ? 

A.  There  are  two  mentioned  in  the  answer,  namely,  receiving 
and  resting  upon  Christ. 

Q.  What  are  we  to  understand  by  these  two  acts  of  faith? 

A.  1.  To  receive  Christ,  is  to  make  choice  of  Christ,  and 
embrace  the  offer  of  him  as  our  Surety,  and  to  consent  with  a 
hearty  approbation  to  the  gospel  way  of  justification  and  salva- 
tion through  Christ.  2.  To  rest  upon  Christ,  is  to  adventure 
our  all  upon  a  crucified  Jesus,  by  trusting  in  him  alone,  and 
layingf  the  full  weight  and  stress  of  our  souls  and  our  whole  sal- 
vation upon  him,  as  the  only  foundation  and  ground  stone  laid 
in  Zion  for  perishing  sinners  to  rest  on,  Psal.  ii.  12.  1  Pet. 
ii.  6. 

Q.  "Why  is  faith  said  to  rest  upon  Christ  alone  in  the  answer? 

A.  To  shew  that  sinners  must  not  rest  partly  upon  Christ,  and    ' 
partly  upon  their  own  doings  for  salvation,  but  upon  Jesus  Christ 
alone. 

Q.  Doth  not  the  souVs  resting  on  Christ  import  that  it  is  la-  i 
den  and  burdened  when  it  comes  to  Christ? 

A.  Yes;  for  the  soul  is  burdened,  not  only  with  the  fears  of 
wrath,  but  also  with  the  guilt  and  pollution  of  sin,  and  with  the 
power  of  indwelling  corruption,  which  it  longs  to  get  rid  of. 

Q.  What  is  there  in  Christ  to  give  rest  to  the  burdened 
soul? 

A.  There  is  in  him  a  fulness  of  merit  to  expiate  guilt,  satisfy 


OF  FAITH  IN  JESUS  CHRIST.  219 

justice,  and  obtain  cleansing  and  purity  to  the  soul,  yea,  there  is 
a  fulness  of  the  Spirit  in  him,  to  renew  and  sanctify  the  natures 
of  all  who  come  to  him. 

Q .  Must  not  we  by  faith  receive  and  rest  on  Christ  iii  all  his 
Hirec  offices,  of  prophet,  priest  and  king. 

A.  Yes,  we  must  receive  and  rest  on  Christ,  1.  As  our  priest, 
by  renouncing  all  confidence  in  our  own  doings,  and  being  con- 
tent to  be  justified  by  Christ's  sacrifice  and  righteousness  only. — 
2.  We  must  receive  and  rest  upon  Christ  as  our  prophet,  by  re- 
nouncing all  our  carnal  reasonings,  and  submitting  to  be  taught 
by  Christ,  and  to  learn  and  believe  according  to  the  revelations  of 
his  word.  3.  We  must  receive  and  rest  upon  Christ  as  our 
king,  by  renouncing  our  own  wills  and  inclinations,  and  subjec- 
ting our  whole  man,  hearts  and  wills,  to  Christ,  to  be  inclined 
and  ruled  by  his  Spirit  according  to  the  directions  of  his 
word. 

Q.  Hath  saving  faith  any  other  acts  besides  these  of  recei- 
ving and  resting  upon  Jesus  Christ. 

A.  Yes;  for  saving  faith  doth  also  receive  and  believe  the  whole 
word  of  God,  and  that  because  of  the  divine  testimony;  and  ac- 
teth  differently  upon  the  several  parts  thereof,  giving  credit  to 
its  histories  and  prophecies,  yielding  obedience  to  its  commands, 
trembling  at  its  threatenings,  and  embracing  its  promises  as  in- 
fallibly true  and  certain:  though  still  the  receiving  and  resting 
upon  Christ,  as  tendered  in  the  gospel  promises  for  salvation,  be 
the  chief  and  main  acts  of  saving  faith,  John  iv.  42.  1  John  v. 
10.  Actsxxiv.  14.  Rom.  xvi.  26.  Isa.  Ixvi.  2.  Heb.  xi.  13. 
John  i.  12.     Isa.  >xvi.  3. 

Q.  For  what  ends  are  v^e  by  faith  to  receive  and  rest  vpon 
Christ? 

A.  For  salvation;  that  is,  for  our  complete  salvation,  not  only 
from  wrath,  but  from  the  filth,  power  and  right  of  sin,  and  all  the 
effects  of  it;  so  that  it  includes  justification,  sanctification,  and 
eternal  glory. 

Q.  What  is  the  ground  vpon  which  we  are  warranted  to  re- 
ceive and  rest  upon  Christ  for  salvation? 

A.  Upon  this,  that  he  is  offered  to  us  in  the  gospel. 

Q,    Unto  whom  is  Christ  offered  in  the  gospel? 

A.  Not  to  believers  only,  but  to  all  who  hear  the  gospel,  evert 
the  greatest  sinners,  Mark  xvi.  15.  Rom.  x.  18.  Isa.  xlv.  12, 
and  xlvi.  12. 

Q.  By  whom  is  Christ  ojfcrcd  to  us  in  the  gospel? 

A.  By  his  Father,  by  himself,  by  his  spirit,  and  by  his  min- 
isters, Malt.  xxii.  2,  3.  Isa.  Ixv.  1.  Rev.  iii.  20,  22.  Mark 
xvi.  15. 


220  OF  FAITH  IN  JESUS  CHRIST. 

Q.  Upon  what  terms  is  Christ  offered  unto  us? 
A.  He  is  offered,  1st,  Freely,  without  money  or  price,  or  with- 
out regard  to  any  good  thing  in  us,  but  merely  to  our  need,  Isa. 
!v.  1,  and  Ixv.  1.  2d]y,  Christ  is  offered  to  us  wholly  and  undi- 
videdly,  in  all  his  offices,  of  prophet,  priest  and  king;  in  all  which 
we  must  receive  him,  as  before  mentioned. 

Q.  Do  any  refuse  Christ  u-ho  have  him  offered  to  them  ? 

A.  Yes;  the  most  part  do  refuse  him,  John  i.  1 1.     Isa.  liii.  1. 

Q.   Who  arc  they  that  will  be  reckoned  refusers  of  Christ? 

A.  All  who  do  not  believe  the  report  of  the  gospel,  and  em- 
brace tlie  offer  made  unto  them. 

Q.  Is  saving  faith  a  sure  proof  of  our  being  elected  to  cter- 
nallifc? 

A.  Yes,  and  therefore  it  is  called  the  faith  of  God's  elect;  and 
it  is  said,  "  As  many  as  were  ordained  to  eternal  life,  believed," 
Tit.  i.  1.     Actsxiii.  48. 

Q,  Why  is  faith  called  p7'ecious  in  scripture?  iPet.  i.  7.  2 
Pet.  i.  1. 

A .  Because  it  is  honoured  by  God  to  be  the  instrument  of  our 
justification,  to  be  the  eye  that  discerns  Christ,  the  hand  that 
takes  hold  of  him,  and  the  bond  of  our  union  with  him;  it  is  the 
spring  of  the  other  graces,  and  doth  set  them  a-work;  it  is  the 
means  of  our  spiritual  life  and  supplies,  and  of  our  peace  and 
joy,  Rom.  v.  1,2,  3,  &c.  Eph.  iii.  17.  Gal.  ii.  20.  Rom. 
XV.   13. 

Q.  TT  hy  doth  God  put  such  rcf'pect  upon  faith  above  the  other 
graces  ? 

A.  Because  faith  puts  the  highest  honor  upon  his  beloved  Son, 
and  approves  of  God's  device  of  saving  us  through  him;  it  strips 
the  creature  of  all  ground  of  boasting,  and  doth  highly  exalt  ivee 
grace;  it  gives  God  all  the  glory  of  our  salvation,  which  is  most 
acceptable  to  him,  Matt.  xvii.  5.  1  Pet.  ii.  7.  Rom.  iii.  27,  and 
iv.  16.     Eph.ii.7,  8. 

Q,  By  what  marls  may  ice  hnow  if  we  have  saving  faith? 

A.  True  faith  produceth  a  high  esteem  of  Christ,  and  worketh 
by  love;  it  softens  and  purifies  the  heart;  it  vents  itself  much  in 
prayer  and  good  works,  and  looses  the  heart  from  earthly  things; 
I  Pet.  ii.  7.^  Gal.  v.  6.  Mark  ix.  24.  Acts  xv.  9.  Heb.  iv.  14, 
1^.     James  ii.  18.  2  Cor.  iv.  18. 

Q.  Have  <ill  believers  saving  faith  in  the  same  degree? 

A.  No;  for  some  are  weak,  while  others  are  strong. 

Q .  How  dcfth  the  rceaJniess  of  faith  discover  itself? 

A.  In  much  doubting  and  staggering  at  the  promises,  in  de- 
pending upon  the  means  mora  than  Clirist,  in  living  much  by 
sense,  in  distrusting  of  God,  and  fainting  in  t/lie  day  of  adversity. 


OF  REPENTANCE.  221 

Q.  How  may  we  know  if  there  he  faith  in  reality,  amidst  such 
weaknesses  and  signs  of  unbelief? 

A.  It  is  a  hopeful  evidence,  if  the  soul  in  the  mean  time  be 
mourning  for  its  unbelief,  crying  for  more  faith,  and  looking  sin- 
cerely to  Christ  for  righteousness  and  strength. 

Q .    What  are  the  evidences  of  a  strong  faith  ? 

A.  Where  faith  is  strong,  the  soul  will  be  aiming  at  the  Re- 
deemer's honour  in  all  its  actions;  the  love  of  Christ  will  constrain 
more  powerfully  to  hate  sin,  and  live  godly,  than  the  fear  of  hell, 
or  the  hope  of  reward  can  do:  the  soul  will  rejoice  in  tribulation, 
and  be  much  in  the  exercise  of  praise;  it  will  trust  God  in  time  of 
danger,  and  look  through  all  discouragements  to  the  faithfulness 
of  God,  and  rely  upon  it. 

Quest.  87.  ^hat  is  repentance  unto  life  P 
Ans,  Kepentance  unto  life  is  a  saving  grace,  where- 
by a  sinner  out  of  a  true  sense  of  bis  sin,  and  ap- 
prehension of  the  mercy  of  God  in  Christ,  doth  with 
grief  and  hatred  of  his  sin,  turn  from  it  unto  God, 
with  full  purpose  of,  and  endeavour  after  new  obedi- 
ence. 

Q.   Why  is  repentance  called  a  grace,  and  a  saving  grace  ? 

A.  See  the  answers  before,  concerning  faith. 

Q.   Why  is  it  here  called  repentance  unto  life  ? 

A.  True  repentance  is  so  called.  Acts  xi.  18,  because  it  is  a 
necessary  means  to  attain  eternal  life;  and  to  distinguish  it  from 
the  sorrow  of  the  world  that  worketh  death,  2  Cor.  vii,  13. 

Q.   What  is  that  sorrow  of  the  world? 

A.  Jt  is  that  which  we  call  a  legal  repentance,  that  hath  no 
good  effect;  being  a  sorrow  only  for  some  gross  sin,  for  fear  of 
wrath;  but  not  a  sorrow  for  all  sin  as  it  dishonours  God,  such  as 
gospel  penitents  have. 

Q.  Can  a  man  by  his  own  natural  powers  attain  to  gospel 
repentance? 

A.  No;  for  the  heart  by  nature  is  like  a  stone,  and  none  bat 
the  SpiritofGod  can  take  it  away  and  give  a  heart  of  flesh,  ac- 
cording to  Ezek.  xxxvi.  26. 

Q.  What  are  the  parts  of  true  repentance,  held  forth  in  the 
answer  ? 

A.  There  are  six;  1.  A  true  sense  of  sin.  2.  An  apprehension 
of  the  mercy  of  God  in  Christ.  3.  A  grief  for  sin.  4,  A  hatred  01 
sin.  5.  A  turning  from  sin.  6.  A  turning  to  God  and  the  ways 
of  new  obedience. 

T2  ( 


2^2  OF  REPENTANCE. 

Q.  What  is  the  true  sense  of  sin,  which  is  necessary  lo  repen- 
tance unto  life  ? 

A.  It  is  a  heart  affecting  discovery  of  the  guilt,  malignity,  and 
aggravations  of  sin,  our  undone  state  by  it,  and  our  inability  t-o 
deliver  ourselves  from  it,  which  wounds  and  distresses  the  con- 
science, and  fills  the  mind  with  perplexity  and  restlessness  until 
it  can  see  some  ground  of  hope,  Psal.  xxxviii.  3,  4.  Acts  ii.  37. 

Q.   Wherefore  is  such  a  sense  of  sin  necessary  in  penitents? 

A.  'I'o  make  sin  hateful,  and  Christ  desirable  in  their  eyes;  for 
it  is  only  such  sick  souls  who  will  value  the  physician,  Mat.  ix, 
1,13. 

Q.  Are  there  not  many  who  may  he  affected  with  a  sense  of  sin, 
who  never  become  true  penitents? 

A.  Yes ;  there  is  frequently  conviction  and  trouble  for  sin,  with- 
out conversion. 

Q.  What  is  the  difference  hetween  the  convictions  and  trouble 
of  unconverted  persons,  and  these  of  true  penitents? 

A.  The  convictions  and  troubles  of  the  one  are  only  for  some 
gross  sins,  arising  from  a  natural  conscience  and  fears  of  hell; 
they  are  of  short  continuance,  and  are  cured  by  natural  means  : 
but  the  convictions  and  trouble  of  the  other  are  for  all  sins  v;hat- 
soever,  inward  and  outward,  secret  and  open;  they  arise  from  the 
Holy  Spirit,  a  view  of  the  evil  of  sin,  and  the  injury  done  to  God 
thereby ;  they  are  abiding,  and  are  only  cured  by  the  blood  of 
Christ, 

Q.  What  mean  you  by  the  apprehension  of  the  mercy  of  God, 
which  is  needful  to  true  repentance? 

A.  That  it  is  needful  to  bring  a  lost  sinner  to  true  repentance, 
that  he  discover  that  God  is  merciful,  ready  to  forgive,  and  wil- 
ling to  be  reconciled  to  repenting  and  returning  prodigals. 

Q.   Why  is  this  needful? 

A.  Because  without  it,  a  deep  sense  of  sin  is  ready  to  over- 
whelm the  soul  with  despair,  as  it  did  Judas. 

Q,  After  what  way  a7id  manner  is  the  mercy  of  God  discoTe'r- 
able  to  guilty  sinners  ? 

A.  Only  in  and  through  Christ  the  Mediator,  who  hath  given 
satisfaction  to  the  justice  of  God  for  sin. 

Q.  Can  then  the  general  goodness  of  God,  or  his  absolute 
mercy,  he  any  relief  to  convinced  sinners? 

A.  No,  because  God  is  also  infinite  in  justice  and  holiness,  and 
therefore  must  be  a  consuming  fire  to  sinners  out  of  Christ. 

Q.  What  is  that  true  grief  for  sin  which  is  necessary  to  re- 
pentance ? 

A.  It  is  a  hearty  sorrow  and  mourning  of  the  soul  for  commit- 
iing  such  an  abominable  thing  as  sin  is;  and  that  mainly  because 


OF  REPENTANCE.  ttn 

sin  hath  contemned  and  dishononred  God,  hath  crucified  Jesiia 
Christ,  hath  grieved  the  Holy  Spirit,  hath  deformed  and  defiled 
our  souls,  and  hath  disabled  us  from  glorifying  God,  and  debarred 
us  from  coranaunion  with  him. 

Q,   What  is  that  hatred  of  sin  which  is  necessary  in  true  re- 
pentance? 

A.  It  is  an  inward  abhorrence  of  sin  as  the  most  abomina- 
ble thing,  and  a  loathing  of  ourselves  because  of  it,  Jer.  xxxi. 
19. 

Q.  Can  any  who  hate  sin  make  a  sport  of  it? 

A,  No. 

Q,  Whence  is  it  that  a  true  penitent  doth  hate  sin  ? 

A,  Because  sin  is  most  hateful  to  God,  it  is  the  murderer  of 
Christ,  and  an  enemy  to  his  own  soul. 

Q.  What  kind  of  hatred  doth  the  true  penitent  hear  to  sin  ? 

A.  1.  Jt  is  a  deep  and  implacable  hatred,  which  makes  him 
aim  at  the  utter  ruin  and  extirpation  of  sin  in  his  soul.  2.  It  is 
an  universal  hatred ;  for  seeing  the  true  penitent  doth  hate  sin  as 
sin,  he  must  hate  every  sin,  whether  secret  or  open,  pleasant  or 
profitable,  in  himself  or  in  others,  Rom.  vii.  24.    Psal.  cxix.  128. 

Q,  Is  not  the  souVs  iMxnmgfrom  sin  an  essential  part  of  true 
repentance? 

A.  Yes. 

Q.    What  kind  q/ turning  must  it  he? 

A.  1 .  It  must  be  a  turning  from  sin  in  the  "heart,  with  a  real 
grief  for  it,  and  hatred  of  it,  Psal.  xxxviii.  IS.    Ezek.  xxxvi*  31. 

2.  It  must  be  an  universal  turning  from  sin,  both  in  the  heart  and 
in  the  life,  without  reserving  of  one  known  sin,  Ezek.  xviii.  31. — 

3,  It  must  be  attended  with  turning  to  God,  and  the  ways  of  new 
obedience,  Isa.  1. 16,  17.  Isa.  Iv.  7. 

Q.  Is  turning  from  sin  always  a  -sure  sign  of  true  repent- 
ance ? 

A.  Not  always:  for  we  read  of  some  who  turn,  but  not  to  the 
Most  High.;  they  may  cease  to  do  evil,  and  not  learn  to  do  well^ 
they  may  turn  from  one  sin  to  another,  from  profaneness  to 
superstition,  or  from  presumption  to  despair,  Hos.  vii.  16.  Jer. 
iv.  1. 

Q.  Is  not  turning  from  sin,  when  it  is  followed  with  turning 
to  the  Lord,  a  certain  evidence  of  true  repentance? 

A»  Yes;  for  these  two  are  the  very  essential  parts  of  it. 

Q .  What  is  this  turning  to  the  Lord  which  is  essential  to  true 
repentance  ? 

A.  It  imports,  1.  Our  applying  to  God  in  Christ  for  pardon 
of  sin,  and  cleansing  from  it.  2.  Our  making  choice  of  God  for 
our  God.     3 .  Our  having  the  outgoings  of  our  hearts  and  affec- 


224  OF  REPENTANCE. 

tions  to  him,  as  our  portion  and  happinesss.  4.  Our  giving  up 
ourselves  to  his  service  and  obedience,  Isa .  Iv.  7.  Jer .  iii.  22.  Isa. 
xxvi.  8.  Psa!.  cxix.  57,  58,  59. 

Q.  Hoto  maywehiow  if  our  turning  from  sin  to  God  he  true 
and  real? 

A.  When  it  is  accompanied  with  a  fnll  purpose  of,  and  sincere 
endeavours  after  new  obedience;  for  purposes  to  continue  in  sin, 
or  negligence  in  God's  service,  are  inconsistent  with  true  repent- 
ance. 

Q.  Why  is  the  penitent  bclievcr'^s  obedience  called  new  obedi- 
ence? 

A.  Because  it  springs  from  new  principles,  faith  and  love .  2. 
ft  is  done  for  ncic  ends,  not  for  worldly  interest,  but  to  please 
God,  and  to  advance  his  glory.  3.  It  is  performed  in  a  new  man- 
ner, to  wit,  with  the  heart,  and  by  faith  looking  to  Christ  for 
strength  to  do  it,  and  for  righteousness  to  make  it  acceptable  to 
God. 

Q.  What  may  we  think  of  their  repentance,  who  live  in  the 
neglect  of  duty,  or  in  the  practice  of  sin  afterwards  ? 

A.  We  may  think  that  their  profession  of  repentance  hath  not 
been  sincere. 

Q.  Can  any  man  look  for  pardon  or  salvation  without  repen- 
tance ? 

A.  No;  for  Christ  hath  expressly  told  us,  "  Except  ye  repent, 
ye  shall  all  likewise  perish,"  Luke  xiii.  3. 

Q.  May  a  man  delay  his  repentance  until  he  come  to  a  death 
bed? 

A.  By  no  means;  for  many  die  very  suddenly,  neither  have  we 
power  of  ourselves  to  repent  when  we  will,  and  men  turn  harden- 
ed in  sin  by  continuing  in  it. 

Q.  Is  there  room  for  repentancefor  old  sinners,  and  Uiese  who 
have  been  notoriously  tvicked? 

A.  Yes;  for,  if  they  repent,  God  hath  said,  he  will  "abundant- 
ly pardon,"  Isa.  Iv.  7.  And  we  have  instances  of  his  doing  so, 
1  Tim.  i.  13,  14,  15. 

Q.  But  how  shall  we  attain  to  true  repentance  ? 

A.  We  must  cry  earnestly  to  God  for  it,  and  plead  his  promi- 
ses of  giving  it  to  these  whoaskitof  him,  James  i.  5.  Ezek.  xxxvi. 
36,  37.  And  we  must  look  frequently  to  Christ  cruciiied,  whom 
we  have  pierced  with  our  sins,  Zech.  xii.  10. 

Q.  Is  it  not  said  of  Esau,  that  he  found  no  place  of  repen- 
tance, though  he  sought  it  carefully  with  tears?  Heb.  xii.  17. 

A.  It  is  not  said  there,  that  Esau  sought  the  grace  of  repent- 
ance from  God  to  bis  own  soul,  but  only  that  he  sought  of  his 
father  Isaac  that  he  might  repent  of  giving  the  blessing  to  his 


OF  THE  OUTWARD  MEANS  OF  SALVATION.    225 

brother  Jacob;  which  indeed  he  could  not  obtain;  but  it  had  been 
well  for  him,  had  he  been  as  careful  to  seek  God's  blessing  as  his 
father'^.. 

Q .  Hath  not  repentance  several  counterfeits j  which  toe  ovght 
to  beware  of? 

A.  Yes;  for  Saul  confessed  his  sin,  Ahabhad  outward  expres- 
sions of  mourning,  Judas  and  Felix  had  great  convictions  and 
terrors;  but  none  of  these  did  turn  from  their  sins  to  God  in  Christ 
for  mercy. 

Q.  Do  we  need  repentance  only  at  ovr first  turning  to  Godi 

A.  Believers  through  their  whole  lives  have  need  to  be  daily 
repenting  and  making  application  to  Christ's  blood,  because  they 
are  daily  sinning  by  infirmity,  and  falling  short  of  their  duty. 

Quest.  88.  What  are  the  outward  means  whereby 
Christ  communicateth  to  us  the  benefits  of  redemp- 
tion ? 

•Ins,  The  outward  and  ordinary  means,  whereby 
Christ  communicateth  to  us  the  benefits  of  redemp- 
tion, are,  his  ordinances,  especially  the  word,  sacra- 
ments and  prayer ;  all  which  are  made  effectual  to  the 
elect  for  salvation. 

Q.  What  do  you  mean  by  Christ'^s  ordinances  here? 

A.  All  these  means  of  grace  and  salvation  which  he  hath  ap* 
pointed  in  his  word. 

Q .   May  not  ordinances  of  man'^s  appointment  be  made  use  of 
for  our  spiritual  benefit? 

A.  No;  for  these  the  Spirit  of  God  doth  call  will  worship  and 
Tain  things,  upon  which  we  cannot  expect  his  blessing,  Col.  ii. 
23.  Matth.  XV.  9. 

Q.  What  are  these  benefits  of  redemption  which  are  commu- 
nicated to  us  in  the  use  ofChrisVs  ordinances  ? 

A.  They  are  many,  such  as  knowledge,  conviction,  conversion, 
fdith,  repentance,  pardon,  peace,  spiritual  life,  strength,  &,c. 

Q.  What  are  the  ordinances  of  Christ,  by  which  he  communi' 
cates  these  benefits  to  us? 

A.  They  are,  the  word,  the  sacraments,  prayer, praise,  a  gospel 
ministry.,   church-government  and  discipline,  religious  fasting, 
vowing,  conference,  meditation,  self-examination,  &c. 

Q.  Why  are  these  ordinances  called  means  of  grace  or  sal- 
vation ? 

A,  Because  by  them,  or  through  them,  the  Holy  Spirit  conveys 


226      HOW  TPIE  WORD  IS  MADE  EFFECTUAL. 

grace  into  his  people's  souls,  and  thereby  promotes  their  salva- 
tion. 

Q.  Which  of  these  ordinances  doth  he  chiefiy  make  use  of 
for  that  end? 

A.  Especially  the  word,  sacraments  and  prayer,-  but  not  ex- 
cluding the  rest  from  being  also  useful  that  way. 

Q.  IVhy  are  these  three  called  the  outward  means  of  salva- 
tion ? 

A.  To  distinguish  them  from  meditation,  faith,  repentance, 
and  such  inward  means. 

Q.    why  are  they  called  the  ordinary  ineans? 

A.  Because  they  are  God's  common  and  usual  way  of  convey- 
ing grace. 

Q.  Doth  not  God  sometimes  mulce  use  (f  extraordinary  means 
for  conterting  sinnersi 

A.  Yes;  as  in  the  primitive  times,  he  frequendy  made  use  of 
the  miraculous  gifts  of  tongues,  healing,  casting  out  devils,  in-, 
flicting  judgments,  and  sometimes  voices  from  heaven  and  earth- 
quakes, as  means  to  convert  souls;  as  in  the  case  of  Paul  and  the 
Jailor. 

Q.  Are  the  ordinances  means  of  salvation  to  all  who  enjoy 
them  ? 

A.  No;  instead  of  that,  they  are  the  savour  of  death  unto  death, 
to  many  who  have  them  and  abuse  them,  2  Cor.  ii.  16.  Isa.  Iv, 
11. 

Q.  To  whom  are  they  made  effectual  to  salvation? 

A.   To  the  elect  only. 

Q.   W  hence  have  the  ordinances  that  efficacy  ? 

A.  Not  from  themselves,  but  from  the  blessing  and  Spirit  of 
God,  1  Cor,  iii.7. 

Quest.  89.  How  is  the  word  made  ejfectual  to  sal- 
vation P 

Ans.  Tlie  Spirit  of  God  niaketh  the  reading,  but 
especlallj^  the  preachins;  of  the  word,  an  effectual 
means  of  convincing  and  converting  sinners,  and  of 
building  tbeni  up  in  boliness  and  comfort,  through 
faith  unto  salvation. 

Q .    Who  is  it  that  mdlccs  the  word  effectual  to  salvation  ? 
A.  The  Spirit  of  God. 

Q.  How  arc  we  to  use  the  word,  if  toe  would  have  it  made  ef- 
fectual to  salvationt 

A.  We  must  both  read  it  and  hear  it  preached. 


HOW  THE  WORD  IS  MADE  EFFECTUAL.     227 

Q.  What  need  we  go  to  hear  sermons,  when  we  can  read  the 
Bible,  or  as  good  sermons,  at  home? 

A.  Because  it  hath  pleased  God  by  the  foolishness  of  preach- 
ing to  save  them  that  believe;  and  he  calls  us  to  hear  that  our 
souls  may  live;  for,  saith  he,  faith  comes  by  hearing,  1  Cor.  i.  21. 
Isa.  Iv.  3.  Rom.x.  17. 

Q.  Do  they  not  slight  God'^s  ordinances  for  saving  souls,  who 
slight  the  preaching  of  the  word? 

A.  Yes. 

Q,  Is  not  the  reading  of  the  word  God'^s  ordinance  for  the 
conversion  and  salvation  of  souls  as  well  as  the  preaching  of 
it? 

A.  Yes,  as  is  evident  from  Deut.  xvii.  19.  Acts  viii.  28,  29. 
Col.  iv.  16. 

Q.  Why  is  it  said  in  the  answer,  especially  the  preaching  of 
the  word  ? 

A.  Because  it  pleaseth  the  Lord  to  honour  the  preaching  of  the 
word  more  frequently  and  usually  to  convince  and  convert  souls  j 
as  is  manifest  both  from  scripture  and  experience,  1  Cor.  i.  21. 
Matth.  xxviii.  19.  Rom.  i.  16,  and  x.  14,  15,  16,  17,  Acts  ii. 
37,  and  iv.  2,  4,  and  vi.  7,  and  viii.  5,  6,  and  x.  44,  and  xi.  19, 
20,  andxiii.  48,  and  xvii.3,  4,  and  xviii.  8,  9,  10,  and  xxvi.  18. 

Q.  Whence  is  it  that  the  preaching  of  the  word  is  so  honour- 
ed? 

A.  Because  it  is  an  ordinance  instituted  for  explaining  and 
applying  the  word,  which  God  makes  use  of  to  awaken,  convince, 
rebuke,  exhort,  and  comfort  souls;  and  to  speak  directly  and  par- 
ticularly to  the  consciences  of  men.  And  seeing  God  hath 
thought  fit  to  institute  a  standing  ministry  in  his  church,  for  these 
very  purposes,  we  may  expect  he  will  own  and  bless  it,  2  Tim. 
iv.  2.  Acts  xxvi.  18,  2  Cor.  v.  20.  Eph.  iv,  12.  As,  under  the 
law,  God  had  those  who  gave  the  sense  of  the  word,  and  caused 
the  people  to  understand  it;  so,  under  the  gospel,  he  hath  a  con- 
vincing ministry,  by  which  the  secrets  of  men's  hearts  are  made 
manifest,  Neh .  viii.  8 .   1  Cor .  xiv.  24, 25. 

Q.  JV  ould  it  not  be  a  better  way  to  convince  and  convert  souls, 
to  send  an  angel  or  one  from  the  dead  unto  them? 

A,  No;  for  we  have  greater  evidence  of  the  truth,  certainty,  and 
divinity  of  the  word  of  God,  than  we  could  have  of  any  such  ap- 
parition; so  that,  if  men  do  not  hear  the  prophets  and  apostles, 
neither  would  they  be  persuaded  though  one  rose  from  the  dead, 
Luke  xvi.  31. 

Q.  What  use  doth  the  Spirit  of  God  make  of  the  word  in  or- 
der to  the  salvation  of  men? 

A.  He  makes  use  of  it  to  convince  and  convert  sinners,  and  to 
build  up  the  saints,  as  set  forth  in  the  answer. 


S23     HOW  THE  WORD  IS  MADE  EFFECTUAL. 

Q.  How  is  the  word  made  the  means  of  convincing  sinners  f 

A.  By  searching  out  hidden  sins,  and  discovering  the  thoughts 
and  intents  of  the  heart;  and  by  laying  before  us  the  evil  and  ma- 
lignity of  sin  in  contemning  God,  the  pollution  of  sin  in  making 
us  odious  in  his  sight,  and  the  guilt  of  sin  in  drawing  eternal  wrath 
and  damnation  upon  us,Heb.  iv.  12.    Acts  ii.  37. 

Q.  How  is  the  word  made  the  means  of  conversion? 

A.  The  Spirit  of  God  writes  the  threatening?,  precepts  and 
promises  of  it  upon  the  heart;  so  that  the  soul  is  brought  under 
affecting  impressions  of  the  reality  of  the  things  of  the  other 
world,  the  evil  of  sin,  and  excellency  of  Christ  and  holiness; 
whereby  the  man  is  gradually  changed  into  anew  creature. 

Q.  Is  there  not  a  difference  between  the  word'^s  co?wincing  and 
converting  of  a  sinner? 

A.  Yes;  for  a  sinner  may  be  convinced  without  being  convert- 
ed, but  he  cannot  be  converted  without  being  convinced. 

Q.  Is  not  the  efficacy  of  the  word  very  wonderful  in  conver- 
sion ? 

A.  Yes;  and  upon  that  account  the  scripture  resembles  it  to 
rain,  to  light,  to  fire,  to  a  hammer,  and  to  a  sword,  Isa.  Iv,  10,  11. 
Psal.  cxix.  105.  Jer.  xxiii.  29.  Heb.  iv.  12. 

Q.  Wherein  doth  the  wonderful  efficacy  of  the  word  appear? 

A,  In  this,  that  one  plain  word  or  sentence  of  it  will  prevail 
more  with  the  soul,  than  the  most  rhetorical  discourses,  or  cogent 
arguments  of  men;  it  doth  sometimes  of  a  sudden  turn  the  tide 
of  the  heart  and  stream  of  the  affections  to  another  course:  it  dis- 
possesses Satan,  and  throws  down  his  strong  holds;  it  persuades 
men  to  mortify  darling  lusts,  and  resist  the  strongest  temptations 
to  sin;  it  causes  men  to  see  things  in  another  light,  to  abhor  what 
they  loved,  and  love  what  before  they  abhorred;  yea,  so  great  is 
the  change  that  the  word  makes  upon  men  in  conversion,  that  tlie 
scripture  calls  it  a  creation^  a  regeneration  and  a  resurrection. 

Q.   What  is  conversion  ? 

A.  It  is  the  implanting  of  new  habits  and  principles  in  the 
soul,  whereby  there  is  an  universal  change  wrought  in  the  mind, 
heart  and  life;  the  whole  man  is  turned  from  the  creature  to  God, 
from  self  to  Christ,  and  from  sin  to  duty;  the  soul  is  conformed 
to  the  image  of  God,  and  the  will  is  subdued  to  his  will;  and  the 
man  studies  to  please  God  in  a  holy  life.  In  a  word,  conversion 
is  the  same  thing  with  regeneration  or  effectual  calling.  (See  more 
of  it  before,  on  31st  Q.) 

Q.  Of  what  use  is  the  word  to  those  icho  are  converted? 

A.  It  doth  build  them  up  in  holiness  and  comfort,  through  faith 
unto  salvation.  Acts  xx.  32.   2  Tim.  iii.  15.    Rom.  xv.  4. 

Q,  What  is  imported  in  hdldiug  up  of  the  converted? 


A 


HOW  THE  WORD  IS  MADE  EFFECTUAL.     229 

A.  1 .  It  supposes  that  there  is  a  good  foundation  laid,  by  their 
believing  and  resting  upon  Christ  crucified,  and  receiving  grace 
from  him.  2.  ft  imports  their  growing  in  grace,  and  that  there 
is  added  to  them  more  knowledge,  more  faith,  more  love,  more 
strength,  more  holiness,  and  more  comfort. 

Q?  What  mean  you  by  holiness  ? 

A.  It  is  a  principle  of  new  life,  which  inclines  the  soul  to  hate 
all  sin,  and  to  love  what  is  pure  and  pleasing  to  God,  and  to 
study  conformity  in  the  whole  man  to  the  nature  and  will  of 

God. 
Q.  How  doth  the  word  build  vp  converted  persons  in  holt' 

ness? 

■  il.  1.  By  discovering  to  them  the  defects  of  their  graces  and 
duties.  2.  By  finding  out  and  reproving  every  lust  and  hidden 
sin.  3.  By  shewing  them  more  and  more  of  the  evil  and  defor- 
mity of  all  sin.  '4.  By  fortifying  them  against  the  suggestions 
of  Satan,  wicked  men,  and  the  corrupt  heart.  6.  By  pointing 
forth  their  duty,  and  discovering  to  them  more  and  more  of  the 
beauty  and  necessity  of  holiness.  6.  By  setting  before  them  the 
attractive  examples  of  Christ  and  the  scripture  saints.  7.  By 
directing  them  where  to  go  for  strength  for  every  duty. 

Q.  How  doth  theiiiord  build  them  up  in  comfort? 

A.  1.  By  furnishing  them  with  marks  and  evidences  of  the 
work  of  grace  in  their  souls.  2.  By  bringing  to  them  the  re- 
freshing promises  of  pardon  through  the  blood  of  Jesus  Christ. — 
3.  By  discovering  to  them  the  promises  of  preserving  grace,  and 
of  new  supplies  of  strength  both  for  work  and  warfare,  duty  and 
difficulty.  4.  By  assuring  them  of  the  unalterable  nature  of 
Christ's  love,  and  of  the  well-ordered  covenant.  5.  By  holding 
forth  to  them  the  great  and  glorious  things  laid  up  for  them  here- 
after. 

Q.  How  doth  the  Spirit  by  the  word,  build  up  the  saints  in 
holiness  and  comfort? 

A.  He  doth  it  through  faith,  or  by  their  exercising  faith  upon 
the  truths  and  promises  of  the  word;  whereby  they  firmly  embrace 
them,  and  feed  upon  them,  Acts  xv.  9.    Bom.  xv.  13.    I  Pet.  i. 

5,6. 

Q.  Wherefore  hath  the  word  so  little  efficacy  in  converting 

and  building  up  in  our  day 'i 

A.  Because  we  have  provoked  the  Spirit  of  God  to  with- 
draw from  the  preaching  of  the  word,  and  we  come  not  to  it 
with  preparation  and  prayer,  faith  and  attention;  or  else 
the  good  seed  falls  upon  rocks,  upon  the  highway  side,  or  among 

thorns. 

V 


230     HOW  THE  WORD  IS  MADE  EFFECTUAL. 

Quest.  90.  How  is  the  icord  to  he  read  and  heard, 
that  it  may  become  ejfectiial  to  salvation  ? 

Jins.  That  the  word  may  become  effectual  to  sal 
vation,  we  must  attend  thereunto  with  diligence,  pre- 
paration and  prayer,  receive  it  with  faith   and  love, 
lay  it  up  in  our  hearts,  and  practise  it  in  our  lives. 

Q.  Is  the  word  of  God  effectual  to  the  salvation  of  all  who 
read  and  hear  it  ? 

J..  No;  for  many  do  read  and  hear  it,  yea,  understand  and 
remember  it  too,  who  do  not  truly  believe  it. 

Q.  Is  it  warrantable  for  common  people  to  read  the  scrip- 
tures? j 

-4.  Yes;  for  Christ  commands  it,  and  the  Bereans  are  com-  * 
mended  for  it,  John  V.  39.     Actsxvii.  11. 

Q.  Have  they  warrant  to  preach  the  word  alsol 

A.  None  have  warrant  to  preach  the  word  but  these  who  have 
gifts  for  it,  and  are  duly  called  to  it,  Rom.  x.  14,  15. 

Q.  Ought  not  all  true  Christians  to  bear  a  great  love  to  God''s 
word  ? 

A.  Yes;  for  it  is  the  directory  of  our  lives,  our  counsellor  in  \ 
straits,  our  support  in  the  day  of  affliction,  and  the  book  in  which 
we  find  our  evidences  for  heaven. 

Q.  Should  not  the  consideration  of  the  author,  design,  and 
usefulness  of  this  book,  engage  us  to  read  it  carefully? 

A.  Yes;  for  we  should  look  upon  it  as  a  golden  epistle  indict- 
ed by  the  Spirit  of  God;  we  should  receive  it  as  a  love-letter 
from  heaven,  opening  up  God's  designs  of  love  to  our  souls;  we 
should  go  to  it  as  for  our  daily  food  and  subsistence,  and  daily 
enquire  in  it  for  the  will  of  God,  and  hereby  consult  with  God 
about  our  duty  in  all  cases. 

Q.  At  what  times  ought  ice  to  read  the  Bible? 

A.  Not  only  upon  the  Lord's  day,  but  also  upon  week  days, 
both  morning  and  evening,  seeing  we  have  such  constant  occa- 
sion for  it  to  quicken  us  in  duty,  encourage  us  in  trials,  resolve 
us  in  doubts,  and  strengthen  us  against  temptations. 

Q.  In  what  manner  ought  we  to  read  the  word  of  God? 

A.  We  should  first  look  up  to  God  for  his  blessing  upon  it, 
and  then  we  should  read  with  faith,  reverence,  and  application  to 
ourselves,  as  if  we  were  particularly  named  in  the  precepts,  pro- 
mises, reproofs,  threatenings,  and  consolations  of  it;  and  carefully 
observe  these  which  are  most  applicable  to  us.  And,  in  reading 
every  part,  we  s\\ould  still  keep  Christ  in  our  eye,  as  the  end, 
scope,  and  substance  of  the  whole  scriptures. 


now  THE  WORD  IS  MADE  EFFECTUAL.     231 

Q.  In  what  manner  ovght  we  to  hear  the  icord  read  and 
preached  to  us? 

A.  Something  is  to  be  done  before,  something  in  time  of  it, 
and  something  after  it, 

Q.  What  things  are  needful  before  hearing  the  word,  that  it 
may  he  effectual  to  our  salvation  ? 

A.  Two  things,  namely,  preparation  and  prayer. 

Q.  What  is  that  preparation  ii>/iicA  is  needful  before  hearing 
of  the  iDord  ? 

A.  We  must  study  to  lay  aside  all  worldly  thoughts,  and 
cares,  and  get  awful  impressions  of  the  majesty  of  God,  whose 
word  we  are  to  hear;  and  be  willing  humbly  to  be  taught  of  him . 
We  should  enquire  into  our  state,  our  wants  and  sins,  and  be  con- 
tent to  put  away  every  sin  that  the  word  condemns,  and  comply 
with  every  duty  that  the  word  calls  for. 

Q.    \\  hat  is  the  need  of  such  preparation  before  solemn  duties  ? 

A.  The  greatness  and  jealousy  of  that  God  whom  we  ap- 
proach, do  call  for  it;  and  it  is  a  good  token  of  the  success  of 
duty,  when  the  heart  is  prepared  for  it,  Psal.  x.  17.  "  Thou  wilt 
prepare  the  heart,  thou  wilt  cause  thine  ear  to  hear." 

Q,  Hath  the  word  no  success  at  any  time  upon  unprepared 
souls? 

A,  Though  they  have  no  right  to  expect  it,  yet  God  in  his 
sovereign  mercy  is  sometimes  found  of  them  that  sought  him 
not,  Isa.  K'v.  1. 

Q.  May  any  man  go  to  the  word  depending  upon  his  own  prep- 
arations? 

A,  No,  but  only  in  dependence  on  Christ's  merits,  and  the 
Spirit's  assistance. 

Q.  What  kind  of  prayer  is  requisite  before  hearing  the  ivord? 

A.  Humble  and  fervent  prayer,  both  in  secret  and  in  our  fam- 
ilies. 

Q .  What  should  we  pray  for,  if  we  tvould  have  the  word  ef- 
fectual? 

A.  We  should  pray  that  God  may  direct  the  minister  rightly 
to  divide  the  word  of  truth,  and  to  speak  a  word  in  season  to  all; 
that  God  may  pour  out  his  Spirit  upon  us,  and  upon  the  whole 
congregation;  and  that  he  may  give  a  blessing  to  his  word,  for 
convincing,  converting,  and  edifying  of  our  souls. 

Q.  T\hat  is  required  in  time  of  hearing  the  ivord,  to  malce  it 
effectual  to  salvation  ? 

A.  We  must  hear  it  with  attention,  faith,  love,  meekness,  and 
tenderness,  Luke  xix.  48.  Heb.  iv.  2.  Lukexxiv.  32,  James 
i.  21.     2  Chron.  xxxiv.  27. 

Q.  What  is  that  attention  which  is  needful  in  hearing  the 
word? 


232     HOW  THE  WORD  IS  xMADE  EFFECTUAL. 

A.  It  is  a  diligent  hearkening  to  the  word  with  our  minds  fixed 
upon  it,  and  guarding  against  all  earthly  and  impertinent  thoughts 
ill  time  of  it. 

Q.  Whence  do  wandering  ihovghts  proceed  in  time  of  hear- 
ing? 

A.  From  an  earthly  heart,  from  a  careless  mind,  from  a  wan 
dering  eye,  or  from  an  evil  custom. 

Q.   What  is  the  evil  of  wandering  th  tights  in  time  of  hearing  ? 

A.  They  are  provoking  to  God,  a  contempt  of  his  omniscience; 
they  keep  us  from  remembering  the  word,  and  hinder  the  impres- 
sions and  success  of  it. 

Q.  How  shall  we  he  delivered  from  wandering  thoughts? 

A,  We  ou^ht  to  pray  and  watch  against  them;  over-awe  our 
hearts  with  God's  presence,  and  all-seeing  eye;  and  study  to 
bring  more  love  to  the  word;  for  what  we  love,  we  fix  our  minds 
upon, 

Q.  How  shall  we  prevent  dulness,  drowsiness  or  sleeping  in 
timeofhearingi 

A.  By  considering  that  the  great  God  is  speaking  to  us,  that 
life  and  death  are  set  before  us,  and  we  are  called  to  hear  for 
our  life,  2  Cor.  v.  20.     Dent.  xxx.  19,  and  xxxii.  46,  47. 

Q.  What  is  that  faith  which  is  required  in  reading  and  hear- 
ing the  iDord  that  it  may  he  effectual  to  our  salvation  ? 

A.  It  is  the  soul's  believing  and  giving  credit  to  the  truth  of 
the  word,  because  of  the  divine  testimony  supporting  it.  If  our 
faith  in  hearing  be  of  the  right  stamp,  we  must  believe  that  the 
word  is  God's,  and  that  what  he  saith  in  it  is  infallibly  certain, 
and  we  must  receive  it  as  such;  and  particularly  the  record 
which  God  hath  given  us  of  his  Son.  Again,  we  must  believe 
that  God  speaks  to  us  in  particular,  in  the  promises,  threatenings 
and  reproofs  of  his  word;  and  therefore  we  must  apply  them  to 
ourselves,  and  not  put  them  by  us. 

Q.    Why  did  not  the  word preaclied  profit  the  Isv^eMxesI 

A.  Because  it  was  not  mixed  with  faith  in  them  that  heard  it, 
Ileb.i^.  2. 

Q.  Do  they  who  hear  the  word  in  faith,  receive  it  also  with 
threat  love  and  esteem  ? 

A.  Yes. 

Q.  How  doth  that  ajypear? 

A,  By  their  diligent  attendance  on  it,  and  by  their  prizing  it    I 
above  the  most  valuable  things  here  below,  such  as  gold,  silver, 
or  even  their  necessary  food,  Psal.  xix.  10,  and  cxix.  72,  127. — 
Job  xxiii.  12. 

Q    What  is  required  of  us  after  hearing,  so  as  the  word  may    i 
he  effectual  to  salvation  ?  ■ 


HOW  THE  SACRAMENTS  ARE  EFFECTUAL.  233 

A.  We  must  lay  up  the  word  in  our  hearts,  and  practise  it  in 
our  lives. 

Q.    What  do  you  mean  by  laying  up  the  word  in  our  hearts? 

A,  It  is  to  give  the  word  such  a  place  in  our  understandings, 
memories  and  affections,  that  the  things  of  the  world  shall  not  be 
able  to  thrust  it  out,  but  we  shall  continue  to  remember,  ponder 
and  meditate  upon  it  long  afterwards. 

Q.  what  is  the  advantage  of  laying  up  the  word  in  this  man- 
ner? 

A.  It  would  serve  as  a  bridle  to  keep  us  back  from  sin,  Psal. 
cxix.  II.'  Thy  word  have  I  hid  in  my  heart,  that  I  might  not  sin 
against  ihee.' 

Q.  What  shall  1  do  with  a  had  memory^  that  doth  not  retain 
ike  word  after  I  hear  it  ? 

A.  Labour  to  feel  the  power  of  the  word,  and  get  a  high  es- 
teem of  it ;  for  what  we  highly  value,  we  will  not  forget,  as  a  bride 
will  not  forget  her  jewels,  Tsah  cxix.  16,  93.     Jer.  ii.  32. 

Q.    What  is  it  to  practise  the  word  we  hear  in  our  lives? 

A.  It  is  to  be  ready  to  obey  and  put  in  practice  whatever  thing 
the  word  of  God  informs  us  to  be  our  duty,  James  i.  22, 25. 

Q.  What  shall  we  think  of  these  who  hear  the  word,  but  walk 
contrary  to  it,  and  still  go  on  in  sin  ? 

A.  They  are  to  be  looked  upon  as  unbelievers,  and  enemies 
of  Christ  and  his  gospel. 

Quest.  91.  How  do  the  sacraments  become  effec- 
tnal  means  of  salvation  ? 

Ans,  The  sacraments  become  effectual  means  of 
salvation,  not  from  any  virtue  in  them,  or  in  him  that 
cloth  administer  them,  but  only  by  the  blessing  of 
Christ,  and  the  working  of  his  Spirit  in  them  that  by 
faith  receive  them. 

Q.   What  hath  God  appointed  sacraments  for? 

A.  To  be  means  of  salvation,  and  particularly  to  promote  grace 
and  comfort  in  his  people  while  in  their  sojourning  state. 

Q .  Is  not  the  word  siifficienifor  that  end  without  the  sacra- 
ments? 

A.  It  should  satisfy  us,  that  a  wise  God  hath  thought  fit  to 
appoint  us  to  make  use  of  both  the  one  and  the  other,  as  means 
of  salvation. 

Q.  How  do  the  word  and  sacraments  differ  as  means  of  salva- 
tion? 

V  2 


234  HOW  THE  SACRAMENTS  ARE  EFFECTUAL. 

A.  The  one  is  for  begetting  faith,  the  other  for  confirming  it,  \ 
the  one  is  directed  to  the  ear,  the  other  to  the  eye. 

Q.   Why  hath  Christ  added  sacraments  to  his  word? 

A.  To  be  visible  signs  of  his  love  to  mankind,  to  cure  our  un- 
belief, to  help  our  faith,  and  to  quicken  all  our  graces  and  affec- 
tions. He  knows  our  frame,  that  we  are  more  affected  by  things 
which  our  eyes  see,  than  by  these  which  we  only  hear  of  by  the 
ear. 

Q.  Do   the  sacraments  prove  effectual  means  of  grace  and   , 
salvation  to  all  who  jycirtaJce  of  them  ?  i 

A.  No,  but  to  the  elect  only. 

Q.   What  is  the  reason  thcyjwote  not  effectual  to  all? 

A.  Because  their  efficacy  and  virtue  is  not  from  themselves, 
but  from  God  the  author,  who,  being  a  free  agent,  communicates 
virtue  to  them  according  to  his  pleasure. 

Q.  Have  the  sacraments  then  no  virtue  in  themselves,  or  hy 
the  external  action,  to  confer  grace  upon  the  partakers? 

A,  No. 

Q.  Have  the  sacraments  their  virtue  from  the  intention,  the 
preparation,  the  learning,  the  holiness,  or  zeal  of  the  adminis- 
trator? 

A.  No. 

Q.  From  whence  then  have  the  sacraments  their  efficacy  and 
virtue? 

A.  Only  from  the  blessing  of  Christ,  and  the  working  of  his 
Spirit. 

Q,  Should  any  man  rest  upon  his  hare  attendance  upon  ordi- 
nances? 

A.  No. 

Q,  What  ought  we  always  to  seek  and  look  after  under  ordi- 
nances? 

A,  Christ's  blessing,  and  his  Spirit's  working. 

Q.  ^¥hat  doth  the  Spirit,  hy  his  working,  in  order  to  make  the 
sacraments  effectual? 

A.  He  puts  life  and  virtue  in  the  ordinances,  and  by  them 
doth  convey  and  apply  Christ  and  his  benefits  to  the  souls  of 
men. 

Q.  Doth  not  the  Spirit  hy  his  working,  put  life  in  all  the 
powers  and  faculties  of  the  said? 

A.  Yes. 

Q.  What  may  we  think  of  these  who  deny  or  scoff  at  the 
workings  of  the  Spirit  upon  souls  under  ordinances? 

A.  That  they  are  sensual,  not  having  the  Spirit;  and  that  they 
are  strangers  to  the  grace  of  God. 

Q.  Is  not  the  case  of  such  very  deplorable? 


OF  A  SACRAMENT.  235 

A.  Yes;  for,  "  if  any  man  have  not  the  Spirit  of  Christ,  he  is 
none  of  his,"  Rom.  viii.  9. 

Q.  In  ichom  doth  the  Spirit  malce  the  sacraments  effectual? 

A,  Not  in  all  who  receive  tiiem,  but  only  in  these  who  by  faith 
receive  them. 

Q.  Is  not  this  faith,  hy  which  other  blessings  are  conveyed^  al- 
so wrought  in  souls  by  the  Holy  Spirit? 

A.  Yes. 

Quest.  93.   What  is  a  sacrament  ? 

Ans,  A  sacrament  is  an  holy  ordinance  instituted 
by  Christ,  wherein,  by  sensible  signs,  Christ  and  the 
benefits  of  the  new  covenant  are  represented,  sealed 
and  applied  to  believers. 

Q.  Is  the  iDoi'd  sacrament  to  be  found  hi  scripture? 

A.  No,  but  the  thing  signified  is  there,  and  the  word  is  very 
significant,  and  ancient. 

Q.    What  words  have  we  in  scripture  instead  thereof? 

A.  We  have  signs  and  seals,  Rom.  iv.  11.  Gen.  xvii.  11.  Ex- 
od.  xii.  13. 

Q.  From  whom  is  the  word  sacrament  borrowed? 

A.  From  the  Romans,  who  understood  by  it  a  military  oath, 
whereby  soldiers  bound  themselves  to  be  true  and  faithful  to  their 
general:  but  gradually  it  came  to  be  applied  to  baptism  and  the 
Lord's  supper,  because  in  them  we  engage  to  be  faithful  soldiers 
to  Jesus  Christ  the  captain  of  our  salvation. 

Q.  Why  is  it  called,  in  the  answer,  a  holy  ordinance  ? 

A.  It  is  called  an  ordinance,  as  being  a  thing  ordained  of  God; 
it  is  called  holy,  because  it  is  ordained  by  a  holy  God,  for  holy 
persons,  and  for  holy  purposes. 

Q.   Why  is  it  said  to  be  instituted  by  Christ? 

A.  To  let  us  know  that  Christ,  who  is  the  head  of  the  church, 
hath  only  power  to  appoint  sacraments  to  her;  and  that  they  are 
not  true  sacraments  which  are  not  instituted  by  him. 

Q .    What  is  the  use  of  sacraments? 

A.  The  use  of  them  is  to  be  visible  signs  and  seals  to  the 
church,  of  the  benefits  of  Christ^s  mediation  and  purchase. 

Q.  What  are  the  two  paHs  of  a  sacrament? 

A.  They  are,  1.  The  outward  visible  or  sensible  signs.  2. 
The  invisiljle  things  signified  and  represented  by  them. 

Q.   What  mean  you  by  sensible  signs? 

A.  The  elements  and  actions  used  in  the  sacraments,  called 
sensible,  because  they  are  perceived  by  our  outward  senses. 


236  OF  THE  SACRAMENTS,  &:c. 

Q.  What  are  these  sensible  signs  used  in  the  sacraments  ? 

A.  In  baptism,  there  is  water  sprinkled  on  the  body;  in  the 
Lord's  supper,  there  is  bread  broken  and  eaten,  and  wine  poured 
out  and  drunk. 

Q,  Are  not  these  elements  and  actions  seals  as  well  as  signs? 

A.  Yes. 

Q.    W  hat  is  the  difference  between  their  being  signs  and  seals  ? 

A,  As  they  are  signs,  tliey  signify  or  represent  blessings  or 
benefits  to  us;  as  they  are  seals,  they  ratify  and  confirm  our  right 
unto  them. 

Q.  What  are  the  blessings  or  bcncjits  which  are  represented, 
sealed  and  applied  to  us  hy  these  signs  and  seals? 

A.  They  are  Christ  and  the  benefits  of  the  new  covenant,  that 
is,  the  blessings  of  Christ's  purchase,  which  are  exhibited  and 
tendered  to  us  in  the  covenant  of  grace> 

Q.  Do  the  sacraments  seal  and  confirm  tJiese  benefits  to  all 
who  partake  of  them  ? 

A.  No,  but  to  believers  only,  who  are  within  the  covenant;  for 
these  who  are  not  within  it,  do  apply  God's  seal  to  a  blank. 

Q.   Why  is  the  covenant  of  grace  called  the  new  covenant? 

A.  ]t  is  called  new,  1.  In  opposition  to  the  old  covenant  of 
works  made  with  our  first  parents,  which  they  broke.  2.  It  is 
sometimes  called  the  new  covenant  or  testament,  in  opposition 
to  the  old  manner  of  dispensing  of  the  covenant  of  grace  by  types 
and  sacrifices  before  Christ's  incarnation . 

Q.  Had  the  old  covenant  of  works  any  sacraments,  annexed 
to  it? 

A.  Yes,  it  had  two,  to  wit:  the  tree  of  knowledge,  and  ihe  tree 
of  life. 

Quest.  93.  Which  are  the  sacraments  of  ihe  J^Tew 
Testament? 

•ins.  The  sacraments  of  the  New  Testament  are. 
Baptism  and  the  Lord's  Supper. 

Q.  What  were  the  sacraments  of  the  covenant  of  grace  under 
the  Old  Tesfamenti 

A.  They  were  two,  namely,  circumcision  and  the  passover; 
in  place  of  which,  we  have  now  baptism  and  the  Lord's  supper. 

Q.  Are  the  sacraments  of  the  Old  and  Nexo  Testament  the 
same  for  substance  ? 

A.  Y"es;  for  they  are  seals  of  the  same  covenant,  and  they  both 
represent  Christ  and  his  benefits. 

Q.  '\^ herein  then  do  they  differ? 


OF  BAPTISM.  237 

A.  The  Old  Testament  sacraments  represented  Christ  as  to 
come,  and  that  in  a  darker  way;  but  the  New  represents  Christ 
as  already  come,  and  in  a  more  clear  and  plain  manner. 

Q.  What  is  the  difference  between  baptism  and  the  Lord's 
supper  ? 

A.  Baptism  is  for  initiation,  and  to  be  received  but  once  by 
us,  as  circumcision  was;  the  Lord''s  supper  is  for  nutrition,  and 
to  he  received  often,  as  the  passover  was. 

Q.   Wliat  loas  the  passover? 

A.  It  was  a  lamb  slain,  roasted  with  fire,  and  eaten  wholly 
with  bitter  herbs,  and  unleavened  bread;  whereby  was  represent- 
ed Christ  and  his  sufferings;  and  the  receiving  of  him  by  faith, 
with  sincere  repentance. 

Q .  How  doth  it  appear  that  there  are  no  more  sacraments  un- 
der the  New  Testament  than  two  f 

A.  Because  Christ  the  head  of  the  church  hath  instituted  no 
more  for  sacraments,  than  baptism  and  the  Lord''s  supper:  neith- 
er are  any  more  needful,  seeing  the  one  is  a  sign  and  seal  of  our 
spiritual  birth,  and  the  other  of  our  spiritual  nourishment. 

Q.  Do  not  the  Papists  add  more  sacraments  to  these  two? 

A.  Yes,  they  add  other  five,  to  wit,  confirmation,  penance,  ordi- 
nation, marriage,  and  extreme  unction. 

Q,  Why  may  not  these  be  received  as  sacraments? 

A.  Because  none  of  them  are  instituted  by  Christ  for  sacra- 
ments; and  though  ordination  and  marriage  be  of  divine  appoint- 
ment, yet  neither  they  nor  any  of  the  rest  have  the  parts  of  true 
sacraments,  nor  are  they  seals  of  the  covenant  of  grace. 

Quest.  9^.    What  is  Baptism? 

Jlns,  Baptism  is  a  sacrament,  wherein  the  wash- 
ing with  water,  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Giiost,  doth  signify  and  seal 
our  ingrafting  into  Christ,  and  partaking  of  the  ben- 
efits of  the  covenant  of  grace,  and  our  engagement  to 
be  the  Lord's, 

Q.   W  hat  doth  the  word  baptism  signify  ? 

A.  It  is  a  Greek  word,  and  signifieth  a  washing;  so  it  is  ren- 
dered in  Mark  vii.  4.    Luke  xi.  38. 

Q.    What  are  the  two  parts  in  this  sacrament? 

A.  1.  There  is  the  outward  visible  or  sensible  sign  made  use 
of.     2.  There  is  the  invisible  or  spiritual  thing  signified  by  it. 

Q,   What  is  the  sensible  sign  here? 


238  OF  BAPTISM. 

A.  h  is  the  sprinkling  or  washing  of  tlie  body  with  waler,  an  d 
using  of  the  words  of  iiislitnlion. 

Q.  What  is  the  spiritual  thing  signijied  by  the  washing  iciih 
water? 

A.  There  is,  1.  The  washing  away  of  the  ^wi7<  of  sin  by  the 
blood  of  Christ  in  our  just  ijl  cation.   2.  The  v/ashin^r  away  of  the 
Jilth  of  sin  by  the  Spirit  of  Christ  in  our  regeneration  and  sanc- 
iiji cation,  Hev.  i.  5.  John  iii.  5. 

Q.  Wherein  lies  the  resemblance  between  water,  and  ChrisCs 
hloodj  or  the  blessings  purchased  thereby? 

A.  In  these  things;  1.  Water  washes  avvay  the  filth  of  the 
body,  so  the  blood  of  Clirist  cleanseth  the  soul  from  sin.  2. 
Water  doth  extinguish  fire,  so  Christ's  blood  quencheth  the  fire 
of  God's  wrath.  3.  Water  doth  mollify  the  earth,  so  Christ's 
blood  softens  our  hard  hearts.  4.  Our  bodies  cannot  live  with- 
out water,  neither  can  our  souls  without  tiie  blood  of  Christ.  5. 
Water  is  clieap  and  free  to  all,  so  is  the  blood  of  Christ  with  its 
benefits.  6.  Water  hath  no  effect  upon  us  unless  it  be  applied, 
so  neither  hath  the  blood  of  Christ  without  the  application  of 
faith. 

Q.  Is  it  lanful  to  add  any  thing  to  the  water  made  use  of  in 
baptism  ? 

A.  No;  for  though  the  Papists  mix  oil,  salt,  cream  and  spiitle 
with  the  water,  and  likewise  use  the  sign  of  the  cross  at  baptism ; 
yet  all  these  are  but  vain  and  sinful  additions  without  any  war- 
rant from  God's  words. 

Q.  why  may  not  the  sign  of  the  cross  be  retained  in  baptism., 
seeing  it  is  designed  to  teach  all  who  are  baptized  not  to  be 
ashamed  to  own  a  crucified  Chnst? 

A.  The  Papists -give  plausible  reasons  for  the  other  additions 
as  well  for  this:  but  sealing  the  sign  of  the  cross  was  brouglit  in- 
to the  church  by  the  Papists,  as  well  as  the  cream  and  spittle;  it 
ought  to  be  laid  aside  with  them,  as  unscriptural  and  antichristian 
inventions. 

Q.  Is  it  necessary  to  dip  or  pilunge  the  whole  body  info  the 
water  in  baptism,  as,  some  say,  was  the  practice  in  the  primitive 
times  ? 

A.  Whatever  might  be  done  with  some  in  hotter  countries,  it 
would  be  highly  dangerous,  especially  for  infants,  in  our  colder 
climates  to  plunge  them  in  water;  and  therefore  we  must  rest  with 
sprinkling  of  them;  and  for  this  practice  we  find  sufficient  war- 
rant in  the  scriptures. 

Q.  What  warrant  is  there  in  the  scriptures  for  baptizing  by 
sprinlding  ? 

A.  1.  We  find  the  washing  of  tables  is  termed  baptising,  Mark 


OF  BAPTISM.  239 

vii.  4,  which  we  know  is  done,  not  by  dipping,  but  by  sprinkling. 
2.  The  Israelites  are  said  to  have  been  baptised  unfo  Moses  in 
ike  cloud,  1  Cor.  x.  2,  which  was  by  sprinkling  them  with  its 
rain.  3.  When  it  is  said  that  all  things  under  the  law  were 
purged  by  blood,  we  are  told  at  the  same  time  that  this  was  done 
by  sprinkling  them  with  the  blood  of  the  sacrifice,  and  not  by 
dipping  them  in  it,  Heb.  ix.  21,  22,  and  hence  Chrisi's  blood  is 
called  the  blood  of  sprinkling.  4.  The  circumstances  of  many 
of  the  persons  baptized,  recorded  in  scripture,  make  it  highly 
probable  that  it  was  done  by  sprinkling,  or  pouring  water  on 
them. 

Q,  What  instances  are  these  you  refer  to? 
A.  1st,  We  read  of  three  thousand  baptized  by  the  apostles  in 
a  part  of  one  day,  Acts  ii.  41,  which  could  not  have  been  done 
in  so  short  ja  time,  had  they  taken  them  all  to  a  river,  and  plunged 
them  one  by  one  into  it.  2dly,  When  Philip  baptized  the  Ethio- 
pian Eunuch,  Acts  viii.  38,  it  is  not  likely  he  would  strip  him 
and  plunge  him  in  the  river,  when  he  was  in  a  journey  and  no 
wise  provided  for  it;  but  rather  that  they  went  into  the  water  to 
the  ancles,  being  bare-footed  according  to  the  custom,  where  he 
sprinkled  water  upon  him,  according  to  the  prophecy  in  which 
the  Eunuch  had  been  reading,  Jsa.  lii.  \5.  So  shall  he  sprinkle 
many  nations.  3dly,  When  Ananias  went  to  baptize  Paul,  we 
find  he  was  in  the  house.  Acts  ix.  17,  18,  19.  Neither  is  it  likely 
he  would  go  out  of  it,  to  be  plunged  in  a  river,  in  the  weak  and 
faint  case  his  body  was  in  at  that  time.  4thly,  When  Cornelius 
and  his  friends  were  baptized,  they  were  in  the  house,  and  water 
was  called  for  there  to  do  it,  Acts  x.  47,  48.  5thly,  Likewise  the 
Jailor  in  Philippi,  and  his  family  were  in  the  house  when  they 
were  baptised  by  Paul  and  Silas,  Acts  xvi.  32,  33.  For  it  canndt 
be  imagined  that  the  Jailor  would  leave  his  post  and  go  out  of 
the  city  with  all  his  family  in  the  middle  of  the  night,  and  let  Paul 
and  Silas  who  were  prisoners  go  too,  to  seek  a  river  for  to  plunge 
them  in.  Lastly,  It  was  the  custom  of  the  primitive  church  to 
baptize  the  sick  upon  their  beds,  who  hence  were  called  clinici; 
and  surely  these  could  not  be  plunged  but  sprinkled  only. 

Q.  Do  we  not  read  ofJokn^s  baptizing  at  Jordan  andEnon, 
because  of  the  plenty  of  water  there;  and  of  persons  baptized  go- 
ing down  into  the  water  and  coming  up  out  of  the  water?  Acts 
viii.  38,  39. 

A.  John  chose  these  places,  because  the  waters  there  were 
common,  which  was  not  the  case  in  other  parts  of  that  dry  coun- 
try. And  for  going  down  into  the  water,  and  coming  up  out  of 
it,  this  is  said  of  the  baptizer,  as  well  as  of  the  baptized,  and  so 


240  OF  BAPTISM. 

cannot  infer  dipping.  Besides,  the  words  may  be  rendered,  tliey 
went  unto  the  water,  and  they  came  tip  from  the  water. 

Q.  What  doth  the  sprinJding  with  water  in  baptism  declare 
unto  us? 

A.  It  declareth  to  us,  that  we  are  all  filthy  and  polluted  by  na- 
ture, by  reason  of  original  sin  and  corruption,  and  that  we  stand 
greatly  in  need  of  being  washen  from  it. 

Q.  Can  the  ivater  in  baptism  wash  us  from  ii  ? 

A.  No;  it  is  only  the  blood  of  Christ,  represented  by  the  water, 
that  can  do  it. 

Q.  How  is  it  that  the  blood  of  Christ  doth  wash  us  from  sin? 

A.  It  is  by  the  Holy  Spirit's  applying  the  merits  and  virtue  of 
Christ's  blood  unto  our  souls. 

Q.  In  whose  names  are  persons  to  be  baptized? 

A .  In  the  name  of  the  Father,  and  of  the  Son,  and.  of  the  Ho- 
ly Ghost. 

Q.  what  is  signified  and  meant  by  using  these  words  in  bap' 
tism  ? 

A.  Several  things;  as,  that  the  ordinance  is  dispensed  by  di- 
vine warrant;  and  that  the  person  baptized  vows  subjection  to 
God's  authority;  and  tiiat  he  is  thereby  consecrated  and  bound 
to  the  faith,  profession,  worship,  and  obedience  of  the  Holy  Trin- 
ity; and  that  he  will  always  depend  upon  the  favour,  grace>  and 
protection  of  the  Father,  Son,  and  Holy  Ghost. 

Qi  Is  not  baptism  the  sealing  of  a  covenant  between  God  and 
us? 

A.  Yes. 

Q,  What  is  here  sealed  and  engaged  on  his  part  ? 

A.  That  be  will  be  our  God,  ingraft  us  into  Christ,  and  entitle 
Ms  to  all  the  benefits  of  the  new  covenant  which  Christ  hath  pur- 
chased by  his  blood. 

Q.  What  is  here  sealed  and  engaged  on  our  part  ? 

A.  That  we  will  be  the  Lord's  in  soul  and  body,  in  practice 
as  well  as  profession,  to  serve  him,  and  fight  for  him  all  the  days 
of  our  lives. 

Q.  What  is  meant  by  that  privilege  of  our  being  ingrafted  in- 
to  Christ? 

A,  It  is  for  us  to  be  cut  oflf  from  the  old  stock  of  nature,  and 
to  be  united  to  Christ  as  our  blessed  root,  from  whom  we  may 
draw  sap  for  our  growth  and  fruitfulness,  John  xv,  6.  Rom.  xi. 
17. 

Q.  Is  this  privilege  sealed  to  us  by  baptism? 

A.  Yes. 

Q.  What  are  the  benefits  of  the  covenant  ofgracCy  which  are 
sealed  to  us  in  baptism? 


i 


OF  THE  SUBJECTS  OF  BAPTISM.  241 

A.  They  are  all  these  blessings  which  Ciirist  halh  purchased 
by  his  blood,  such  as  admission  into  the  visible  church,  and  a  right 
to  all  chuVch-ordinances  and  privileges,  spiritual  illumination,  re- 
mission of  sin,  deliverance  from  wrath,  friendship  with  God,  re- 
generation and  sanctification,  the  conduct  of  the  Spirit,  fafljerly 
protection  and  provision,  increase  of  grace,  and  perseverance  in  it, 
raeetness  for  heaven,  victory  over  death,  and  resurrection  to  eter- 
nal life. 

Q .  Doth  baptism  seal  and  apply  these  blessings  and  benefits 
equally  to  all  who  are  baptized  ? 

A.  No;  for  to  these  who  are  truly  elect  or  believers,  it  doth 
seal  them  absolutely;  but,  to  these  who  are  only  such  in  profes- 
sion, it  seals  them  but  conditionally,  that  is,  upon  condition  that 
they  are  what  they  profess  to  be. 

Q.  Doth  believers  partake  immediately  of  the  benefits  sealed 
to  them  at  baptism  ? 

A  Though  their  right  be  then  sealed,  yet  God  is  a  free  agent, 
and  not  tied  to  that  moment  of  time;  but  doth  confer  his  grace, 
and  make  his  ordinances  effectual,  when  and  how  he  pleaseth. 
Q.  Have  unbelievers  any  benefit  by  their  baptism? 
A.  Yes;  for  by  it  they  are  outwardly  separated  from  the  rest  of 
the  world,  and  from  the  devil  and  the  flesh,  and  are  solemnly 
consecrated  to  Christ  and  his  service;  they  are  become  members 
of  the  visible  church,  and  have  a  sealed  right  and  claim  to  plead 
the  ordinances,  offers,  and  promises  of  the  gospel,  if  they  do 
not  forfeit  these  by  their  after- carriage,  Rom.  ix.  4.  1  Cor.  vii. 
14. 

Q.  Doth  not  baptism  take  away  original  sin,  and  regenerate 
all  these  loho  partake  of  it,  as  Papists  and  others  do  teach? 

A.  No;  for  Simon  Magus  remained  still  in  his  unregenerate 
state  after  he  was  baptized,  and  the  best  of  God's  people  are  trou- 
bled witli  the  inherence  of  original  sin  all  their  lives. 
Q.  Is  baptism  absolutely  necessary  to  salvation  ? 
A.  No;  for  the  converted  thief  was  saved  without  it:  it  is  not 
the  want,  but  the  contempt  of  baptism,  which  exposeth  to  damna- 
tion. 

Q.  What  is  the  necessity  then  of  baptism  ? 
A.  h  is  necessary  by  virtue  of  Christ's  command,  who  hatli 
thought  fit  to  appoint  it,  1.  As  a  badge  of  Christianity.  2.  As 
a  channel  of  grace,  3.  As  a  sign  for  teaching  us  our  pollution 
by  sin,  and  our  remedy  by  Christ.  4.  As  a  seal  for  confirming 
believers'  right  to  the  blessings  of  his  covenant.  5.  As  a  bond 
for  enfjaginor  us  to  his  service. 


o    & 


Quest  95.  To  whom  is  baptism  to  he  administered'^ 

w 


242  OF  THE  SUBJECTS  OF  BAPTISM. 

%3ns.  Baptism  is  not  to  be  administered  to  any  that 
are  out  of  the  visible  church,  till  they  profess  their 
faith  in  Christ,  and  obedience  to  him  ;  but  the  infants 
of  such  as  are  members  of  the  visible  church,  are  to 
be  baptized. 

Q.  Is  baptism  to  he  administered  to  all  persons  whatsoever? 

A.  No. 

Q.  To  icJiom  is  baptism  not  to  be  administered? 

A.  Not  to  heathens  or  infidels,  nor  to  these  who  call  them- 
selves christians,  if  they  be  ignorant,  or  if  their  lives  be  vicious 
and  scandalous. 

Q.  Why  may  not  these  be  baptized  ? 

A.  Because  they  are  not  to  be  looked  upon  as  nnembers  of  the 
visible  church,  not  within  the  covenant,  and  so  have  no  right  to 
the  seals  of  it,  Eph.  ii.  12. 

Q.  Upon  what  terms  may  such  persons  be  admitted  to  bap' 
(ism? 

A.  Only  upon  submitting  to  the  gospel,  and  their  professing 
of  repentance,  and  of  iheir  faith  in  Christ,  and  resolutions  of  obe- 
dience to  him.  Acts  ii.  38.   Matt.  iii.  6.  Acts  viii.  13. 

Q.  Who  are  they  thai  properly  have  a  right  to  baptism  f 

A.  These  who  are  members  of  the  visible  church,  and  their 
infant  offspring,  Actsii.  39. 

Q.  What  is  it  you  call  the  visible  chvrch  ? 

A.  It  is  a  society  made  up  of  all  the  professors  of  Christ 
throughout  the  world,  who  openly  embrace  the  true  religion,  to- 
gether with  their  children,  1  Cor.  vii.  14.  Acts  ii.  39.  Rom.  xi. 
16.  Gen.xvii.7. 

Q.  14  hat  are  the  privileges  of  the  visible  church  above  the  rest 
of  the  world  ? 

A.  The  visible  church  is  entitled  to  God's  preserving  care  in 
the  midst  of  dangers  and  enemies,  to  the  enjoyment  of  a  gospel 
ministry  and  ordinances,  and  to  the  communion  of  saints,  1  Tim. 
iv.  10.  Isa.xxxi.  5.  Eph.  iv.  11,  12.  Mark  xvi.  15,  16.  Actsii. 
39,42. 

Q.   What  is  it  you  call  the  invisible  chvrch? 

A.  The  whole  body  of  true  believers  in  Christ,  that  is,  those 
who  not  only  profess  Christ  outwardly,  but  have  a  real  and  vital 
union  with  Christ  as  their  head,  whereby  their  souls  are  inward- 
ly renewed,  which  God  only  sees;  and  therefore  called  invisible. 

Q.  What  are  their  privileges  above  others  ? 

A.  They  have  communion  with  Christ  both  in  grace  and  glo- 
ry. 


I 


OF  THE  SUBJECTS  OF  BA.PTISM.  243 

Q.  Have  infants  a  right  to  baptism? 

A.  Yes,  the  infants  of  these  who  are  believers  or  niemberi  of 
the  visible  church  have  a  right  to  baptism,  but  not  others. 
Q.  How  do  you  prove  their  right  to  baptism  ? 
A.  Because  the  infants  of  believing  parents  are  within  the 
covenant,  as  well  as  the  parents  themselves;  so  God  told  Abra- 
ham in  the  covenant  he  made  with  him,  and  did  thereupon  es- 
tablish and  declare  the  right  of  his  infant-seed  to  the  initiatory 
seal  of  the  covenant.  Gen.  xvii.  7,  10.     "I  will  establish  my  coy- 
<'  enant  between  me  and  tiiee,  and  thy  seed  after  thee  in  their 
<'  generations,  for  an  everlasting  covenant;  to  be  a  Ged  unto  thee, 
"and  to  thy  seed  after  thee.     And  every  man-child  among  you 
«  shall  be  circumcised."     Now  Abraham^s  covenant  being  the 
^'^ovenant  of  grace,  of  which  Christ  is  the  Mediator;  and  believers 
now  being  Abraham's  children  by  faith,  and  heirs  of  the  same 
covenant  with  him,   which  is  everlasting,  and  its  promises  and 
privileges  the  same  now  as  of  old,  though  its  seals  be  changed: 
wherefore  the  infant  seed  of  believers  now  have  the  same  right 
to  baptism,  that  Abraham's  seed  ©f  old  had  to  circumcision, 
which  was  the  same  in  substance  with  it.     And  this  right  of  suc- 
cession we  and  expressly  declared  by  the  apostle  Peter,  Acts  ii. 
38,  39.     "  Repent  and  be  baptized  every  one  of  you.     For  the 
promise  is  unto  you,  and  to  your  children."  And  hence  the  apos- 
tle Paul  calls  the  children  of  believers  now  holy,  1  Cor.  yii.  14, 
that  is,  federaKy  holy,  as  the  Jews  were  called  a  holy  nation,  be- 
ing by  circumcision  instated  within  the  covenant,  solemnly  ded- 
icated to  the  Lord,  and  made  visible  church-members,  as  our  in- 
fants are  by  baptism. 

Q.  How  doth  it  appear  that  baptism  is  come  in  the  place  of 
ciTCumcision . 

A.  It  is  evident  from  Col.  ii.  11,  12.  Besides  it  is  plain  that 
both  of  them  represent  the  pollution  of  our  nature,  and  the  way 
of  our  purification  by  the  shedding  of  Christ's  blood. 

Q.  ^\  hat  farther  warrant  have  you  from  scripture  for  in- 
fant baptism? 

A.  ist,  Christ  commanded  his  apostles,  Matth.  xviu.  19,  to  go 
disciple  and  baptize  all  nations,  of  which  infants  are  a  consider- 
able part.  There  was  no  need  to  mention  them  there  expressly, 
seeing  their  privilege  was  settled  for  many  ages  before  by  circum- 
cision: though  soon  after  we  are  told  that  their  right  continued 
as  formerly,  Acts  ii.  38,  39.  And  indeed  it  were  most  unreason- 
able to  think  that  their  condition  should  be  worse  by  Christ's  in- 
carnation than  it  was  before.  2dly,  We  are  assured  that  the 
privilege  of  the  Gentiles  now  is  as  large  as  that  of  the  Jews  was, 
they  being  all  one  in  Christ,  Rom.iii.  29,  and  x.  12.   Gal.  iii.  14, 


214  OF  TIIK  SUBJECTS  OF  BAPTISM. 

23.  Sdly.  We  are  told,  Rom.  xi,  that  the  Jews  sliall  be  grafted 
again  into  their  own  olive  tree,  as  they  were  broken  off.  From 
which  it  is  easy  to  infer  that  their  seed,  which  were  broken  off 
with  them,  shall  be  grafted  in  with  them  as  before.  4ihly,  The 
scripture  declares  infants  to  be  capable  of  the  divine  blessings  of 
pardon,  of  the  Spirit,  of  faith,  of  grace  and  glory:  upon  which 
account,  Christ  doth  kindly  invite  and  take  them  into  his  arms, 
See  Isa.  xliv.  3,  and  Ixv.  23.  Jer.  i.  5.  Matth.  xviii.  6.  Mark  x. 
14,  16.  Luke  i.  15.  And  therefore  the  sign  and  seal  of  these 
blessings  must  also  pertain  to  them .  5thly,  We  read  of  the  apos- 
tles baptizing  whole  households  together,  not  excluding  the  in- 
fants therein.  Acts  xvi.  15,  33.  1  Cor.  i.  16.  And  in  this  they 
followed  the  example  of  the  Jews,  who  circumcised  all  the  pros- 
elytes that  came  over  to  them,  and  their  children  also.  And  af- 
ter the  example  of  the  apostles,  it  is  known  the  ancient  church 
did  baptize  the  infants  of  christian  parents. 

Q.  Do  we  not  read  of  the  apostles  teachings  and  of  person's 
professing  their  faith,  before  they  ivere  baptized? 

A.  Yes;  but  these  were  first  to  be  won  to  the  christian  faith 
before  they  or  their  children  might  be  baptized.  But  infants,  who 
were  not  capable  of  being  taught,  or  of  professing  their  faith,  are 
to  be  reckoned  as  parts  of  their  parents,  and  to  be  judged  of  by 
them  till  they  come  to  the  use  of  reason;  so  that  if  parents  be  ho- 
ly, and  among  the  blessed  of  the  Lord,  their  infant  offspring  are 
to  be  deemed  so  with  them,  according  to  Rom.  xi.  16.  and  Isa. 
ixv.  23.  In  the  covenant  made  with  Abraham  and  his  seed,  of 
which  circumcision  was  the  seal,  and  they  all  partook,  God  said 
not  to  the  infants,  but  to  Abraham,  Gen.  xvii.  1.  "  Walk  before 
me,  and  be  thou  perfect." 

Q  If  children  be  admitted  to  baptism,  why  not  also  to  ih^e 
Lord'^s  supper? 

A.  Because  it  is  required  of  all  who  partake  of  the  Lord's  sup- 
per to  examine  themselves,  and  to  discern  the  Lord's  body;  which 
children  cannot  do,  not  having  the  exercise  of  reason.  And,  up- 
on the  same  account,  the  children  of  the  Jews,  who  did  partake 
of  circumcision,  were  not  admitted  to  the  passover;  they  not  be- 
ing capable  to  ask,  or  to  be  instructed  concerning  the  meaning 
of  it,  according  to  Exod.  xii.  26.  The  initiatory  seal  is  for  con- 
veying a  right,  but  the  other  is  for  commemorating  a  benefit, 
W'liich  necessarily  supposeth  understanding. 

Q.  To  whom  doth  it  pertain  to  present  the  infants  of  the  visi- 
Ide  church  to  baptism,  and  to  act  as  sponsers  for  them? 

A.  Infants  being  considered  as  parts  of  their  ])arents,  and  hav- 
ing a  right  to  baptism  as  such,  it  belongs  properly  to  parents  to 
present  them  to  God  in  baptism,  and  in  their  name  to  consent  to 
the  covenant  of  grace;  and  not  to  these  who  are  called  godfaik- 


OF  THE  SUBJECTS  OF  BAPTISM.  245 

ers  or  godmothers.  It  is  only  the  parents  who  have  the  power 
of  their  education,  and  who  are  accountable  to  God  for  them; 
and,  till  they  be  capable  to  choose  their  own  way,  the  will  of  the 
parents  only  is  to  be  taken  for  theirs. 

Q.  Are  not  christian  parents  hound  by  the  strongest  ties  to 
bring  their  children  to  God  inhaptism? 

A.  Yes;  Ist,  Because  they  have  dedicated  themselves  and  all 
they  have  unto  the  Lord.  And  2dly,  They  being  the  instru- 
ments of  conveying  original  sin  to  them,  they  are  bound  in  jus- 
tice, to  repair  the  injury  (so  far  as  they  can)  by  bringing  them  to 
the  fountain  of  Christ's  blood  for  their  cleansing,  and  to  the  con- 
gregation of  God's  people  for  the  help  of  their  prayers. 

Q.  Are  all  these  in  covenant  with  God,  and  entitled  to  heavev, 
who  get  this  seal  of  it;  particularly  these  children  who  are  born 
of  truly  godly  parents,  that  gave  them  up  sincerely  to  God  in 
baptism? 

A.  1st,  If  such  children  die  young  before  they  do  any  thing 
to  disinherit  themselves,  we  have  ground  to  believe  they  are  sa- 
ved. 2dly,  These  children  by  their  birth  and  baptism  are  enti- 
tled to  many  external  privileges  and  mercies  more  than  others; 
hence  baptism  is  resembled  to  Noah's  ark,  by  which  all  Noah's 
family  were  saved  from  the  temporal  deluge  as  well  as  himself,  1 
Pet.  iii.  2 1 .  3dly,  Children  of  godly  parents  have  a  stronger  claim 
to  the  blessings  of  the  covenant  than  others,  seeing  they  can  not 
only  plead.  They  are  the  Lord^s  by  baptismal  dedication,  but  that 
God  is  truly  their  father^s  God,  and  they  are  the  seed  of  his  peo- 
ple with  whom  the  covenant  was  established,  and  to  whom  the 
promises  were  made.  But  4thly,  They  should  remember,  if  they 
do  not  put  in  their  claim  when  they  come  to  age,  take  hold  of  the 
covenant  for  themselves,  and  ratify  their  parents'  deed,  they  for- 
feit their  right  and  claim  to  the  saving  blessings  of  the  covenant. 

Q.  How  should  parents  he  affected  and  exercised  when  they 
present  their  infants  to  God  in  baptism  ? 

A.  They  should  look  back  to  their  own  baptismal  dedication, 
transact  with  God  in  secret  both  for  themselves  and  their  infants, 
and  endeavour  to  make  it  sure  that  they  are  really  in  covenant 
with  God,  since  this  is  of  the  utmost  concern  both  to  them  and 
their  posterity;  for  the  promise  runs,  1  will  be  your  God  and  the 
God  of  your  seed.  They  should  earnestly  pray  for  grace  to  en- 
able them  to  give  them  good  instructions  and  a  good  example, 
that  they  may,  like  Abraham  the  father  of  the  faithful,  commarad 
their  children,  and  their  household  after  them,  to  keep  the  ways 
of  the  Lord,  Gen.  xviii.  19. 

Q.  How  should  children  improve  their  baptism  when  come  to 
age? 

A.  1.  Children  of  godly  parents  should  bless  God  that  they 

W  2 


246  OF  THE  LORD'S  SUPPER. 

are  born  of  such  parents,  and  that  their  claim  to  the  covenant 
blessings  is  thereby  strengthened.  2.  They  should  timeously 
ratify  their  baptismal  covenant  and  their  parents' deed,  by  a  per- 
sonal transaction  with  God,  and  giving  away  themselves  unto  tho 
Lord :  and  this  they  should  do  solemnly  at  the  sacrament  of  tho 
Lord's  supper,  that  so  they  may  become  christians  by  their  own 
consent,  as  well  as  by  their  parents'  dedication.  3.  They  should 
plead  their  baptism,  as  God's  seal  and  pledge  to  them  of  the  re- 
mission of  sins,  through  the  blood  of  Christ,  which  was  then  sac- 
ramentally  applied  to  them.  4.  They  should  improve  their  bap- 
tism as  a  spur  to  holy  living,  a  shield  against  temptation,  and  an 
incitement  to  courageously  owning  of  Christ  and  his  truths, 
without  being  ashamed  of  him  before  men. 

Qtjest.  9().  What  is  the  Lord's  Supper  P 
Ans.  The  Lord's  Supper  is  a  sacrament,  wherein, 
by  giving  and  receiving  bread  and  wine  according  to 
Christ's  appointment,  his  death  is  shewed  forth  ;  and 
the  worthy  receivers  are,  not  after  a  corporal  and 
carnal  manner,  but  by  faith,  made  partakers  of  his 
body  and  blood,  with  all  liis  benefits,  to  their  spiri- 
tual nourishment,  and  growth  in  grace. 

Q.  What  are  the  usual  names gixen  to  this  ordinance? 

A.  It  is  called  the  Lord's  supper,  1  Cor.  xi.  20.  It  is  called 
the  Lord's  table,  1  Cor.  x.  21.  The  communion,  1  Cor.  x.  IG. 
iJreakingofbread,  Actsii.  42.  The  cup  of  blessing,  I  Cor.x.  16. 
Christ's  testament,  Luke  xxii.  £0.  The  feast,  1  Cor-  v.  8.  The 
ancients  usually  called  it  the  eucharist;  and  we  commonly  call  il 
the  sacrament. 

Q.  Why  is  it  called  the  Lord''s  supper? 

A.  From  the  time  when  the  Lord  Jesus,  its  author,  did  insti- 
tute it,  which  was  in  the  same  night  wherein  he  was  betrayed. 

Q .   V\'hy  did  he  appoint  it  at  night? 

A.  Because  the  passover  was  to  be  eaten  at  night,  and  supper 
then  was  the  principal  meal  of  a  family:  and  it  may  teach  us  that 
this  feast  is  only  for  the  members  of  Christ's  family,  who  dwell 
with  him  both  day  and  night. 

Q.  Are  we  then  necessarily  hound  to  celebrate  the  sacrameni 
at  nighty  as  was  done  at  its  first  institution? 

A.  No;  for  the  reason  of  doing  it  at  night,  and  in  a  private 
family,  doth  not  now  subsist:  this  was  done  at  first  only  upon  the 
account  of  the  passover-supper  that  was  to  be  so  eaten,  and  in 
the  room  of  which  the  Lord's  supper  was  to  succeed;  but,  in  nu- 
merous assemblies  for  worship,  the  night  would  be  highly  incon- 
venient for  it. 


OF  THE  LORD'S  SUPPER.  247 

Q.  Why  did  Christ  appoint  this  supper  immediately  after 
the  passover? 

A.  To  shew  that  the  one  was  to  come  in  the  room  of  the  oth- 
er, and  that  they  were  both  the  same  in  substance, 

Q,  How  doth  it  appear  that  they  are  the  same  in  substance  ? 

A.  In  regard  the  Israelites  kept  the  lamb  four  days  tied  to 
their  bed-posts  before  it  was  slain;  that  by  its  coristant  bleatinga 
they  might  be  kept  in  mind  of  their  sore  bondage  in  Egypt,  from 
which  God  wonderfully  delivered  them,  and  also  put  in  mind  of 
the  sorrows  and  agonies  which  the  Messiah  was  to  suffer  to  de- 
liver them  from  sin  and  hell;  so,  in  like  manner,  the  Lord's  sup- 
peris  a  standing  memorial  of  our  salvation  by  the  sufferings  and 
death  of  Jesus  Christ,  our  glorious  deliverer  from  sin  and  wrath. 

Q.  W  hy  did  Christ  appoint  this  ordinance  the  same  night  ia 
%phich  he  urns  betrayed  ? 

A.  I.  That  he  might  give  a  strong  proof  of  his  love  to  his  dis=- 
ciples,  in  providing  more  for  iheir  comfort  than  for  his  own  safe- 
ty, and  that  at  a  time  when  he  saw  heaven,  earth  and  hell  coming 
all  in  battle  array  against  him.  2.  That  we  might  observe  the 
charge  he  gave  us  about  this  ordinance,  as  the  words  of  a  dying 
Jesus,  who  was  going  to  do  more  for  us  than  all  the  world  could 
do. 

Q.  Is  the  Lord'^s  supper  a  sacrifice,  as  well  as  a  sacrament? 

A.  No:  for  though  the  Papists  have  horridly  corrupted  this 
ordinance,  and  turned  it  to  the  sacrifice  of  the  mass,  whereby 
they  disown  the  sufliciency  of  Christy's  sacrifice  on  the  cross  to 
take  away  sin,  and  are  guilty  of  the  vilest  superstition  and  idola- 
try ;  yet  the  Lord's  supper  is  no  more  but  a  sacrament,  which  is  of 
a  quite  different  nature  from  a  sacrifice ;  a  sacrament  being  the 
commemoration  ofa  benefit  received  from  God:  but  a  sacrifice  ia 
the  offering  of  something  propitiatory  to  God  for  sin,  which  was 
done  at  once  by  Christ  upon  the  cross,  and  can  never  be  repeated. 

Q.  In  lohat  posture  ought  we  to  receive  the  sacrament? 

A.  In  a  table-posture,  such  as  is  common  at  meals;  which  we 
find  Christ  and  his  apostles  used.  Matt.  xxvi.  20,  26.  Luke 
xxii.  14,  where  it  is  said,  Tiiey  sat  down  at  the  table. 

Q.  Is  it  not  more  decent  and  reverend  to  use  kneeling  at  this 
time? 

A.  We  are  not  to  I]^wiser  than  Christ,  nor  to  accuse  the  apos- 
tles and  primitive  church,  who  used  sitting,  of  indecency  or  ir- 
reverence. 

Q.  Who  then  appointed  kneeling,  and  when  came  it  in? 

A.  It  was  Pope  Honorius  the  second,  in  the  beginning  of  tho 
thirteenth  century. 

Q.   Upon  what  pretence  did  he  appoint  hnccling? 

A.  It  was  in  consequence  of  the  doctrine  of  transubstantia- 


248  OF  THE  LORD'S  SUPPER. 

tion,  which  had  been  decreed  not  long  before  by  Pope  Innocent 
the  third.  Then  it  was  judged  proper  to  kneel  for  worshipping 
the  sacramental  bread,  which  they  believed  to  be  turned  mio 
Christ's  real  body. 

Q.  Should  any  Protestant 'symbolize  with  Papists  and  idola- 
tors  in  their  errors  und  superstition?  A.  J\o. 

Q.  What  are  the  elements  or  visible  signs  appointed  in  the 
Lord'^s  supper? 

A.  Bread  and  wine. 

Q.  How  are  these  to  be  dispose^  of? 

A.  After  consecration,  the  bread  is  to  be  broken,  given,  and 
eaten;  and  the  wine,  being  poured  forth,  is  to  be  given,  and 
drunk. 

Q.   Why  are  both  these  signs  appointed? 

A.  The  more  to  confirm  our  faith,  and  to  give  us  the  more  dis- 
tinct representation  of  Christ's  death  and  sufferings,  and  to  shew 
us  the  plentiful  redemption  and  rich  supplies  we  have  in  a  cruci- 
fied Christ  for  our  perishing  souls. 

Q.  May  we  make  use  of  wafers  instead  of  bread  as  the  Pa- 
pists do  ? 

A.  No;  for  then  we  should  not  have  a  fit  sign  of  spiritual  nour- 
ishment, nor  any  breaking  of  bread  according  to  Christ's  insti- 
tution. 

Q.    What  is  signified  by  the  bread  here? 

A.  Jesus  Christ  the  bread  of  life,  who  is  given  for  the  life  and 
nourishment  of  our  souls , 

Q.   What  is  signified  by  the  wine? 

A.  Christ's  precious  blood,  with  all  the  rich  blessings  and  re- 
freshing comforts  proceeding  from  it  to  us;  such  as  deliverance 
from  wrath,  pardon  of  sin,  peace  with  God  and  conscience,  ac- 
cess to  God  in  duty,  strength  and  increase  of  grace,  intimation 
of  God's  love,  and  sweet  views  of  Immanuel's  land. 

Q.  What  is  signified  by  the  breaking  of  the  bread,  and  the 
pouring  forth  of  the  wine? 

A,  All  the  sorrows  and  suflTerings  of  Christ  for  us,  and  particu- 
larly the  breaking  and  wounding  of  his  body  on  the  cross,  and  the 
shedding  of  his  blood  for  our  sins. 

Q.  What  is  signified  by  giving  the  bread  and  wine  to  the 
communicants? 

A.  It  signifies  God's  giving  a  whole  crucified  Christ,  with  all 
his  offices  and  benefits,  to  believing  partakers. 

Q.  What  is  signified  by  communicants  receiving  the  bread 
and  wine? 

A.  It  signifies  their  stretching  forth  faith's  .hand  to  receive  a 
whole  Christ,  according  to  the  gospel  offer,  and  that  with  close 
and  particular  application  to  their  soul's  necessities. 


OF  THE  LORD^S  SUPPER.  249 

Q.  Have  the  people  a  right  to  the  cup,  as  well  as  to  the  bread  ? 

A,  Yes;  and  none  may  deprive  them  of  it,  seeing  Christ  ap- 
pointed  a  full  feast  and  complete  nourishment  to  his  people,  and 
said  to  the  first  communicants,  Drink  ye  all  of  it,  Matt.  xxvi.  27. 

Q.  Hoiv  should  ice  be  affected  and  employed  when  beholding 
and  receiving  the  bread  broken  and  ivine  poured  forth? 

A,  We  should  contemplate  a  broken  and  bleeding  Saviour, 
with  broken  and  contrite  hearts  for  our  sins  that  pierced  him:  our 
hearts  should  be  warmed  with  love  and  gratitude  to  him,  that 
loved  us  in  such  a  manner,  as  to  give  himself  to  be  a  propitiation 
for  our  sins;  we  should  lodge  our  souls  in  his  wounds  as  ouf 
only  refuge  from  the  avenger  of  blood,  and  plead  Christ's  blood 
and  merits  for  all  that  we  want  from  God. 

Q,  TV/ta<  is  the  chief  end  of  this  institution,  first  mentioned  in 
the  answer? 

A,  It' is  to  shew  forth  Christ's  death;  according  to  I  Cor.  xi» 
24,25,26. 

Q.  How  are  we  to  shew  forth  Christ'' s  death  in  this  ordinance? 

A.  By  recalling  it  into  our  minds  with  admiration,  giving 
thanks  to  God  for  such  a  sacrifice,  and  plead mg  it  with  him  as 
the  only  ground  of  our  hope:  and  also  by  proclaiming  before  the 
world  the  wonderful  love  of  Christ  in  dying  for  us,  and  our  hope 
and  confidence  in  the  merits  thereof;  publicly  owning  ourselves  to 
be  his  disciples,  and  declaring  by  this  action  that  we  are  not  a- 
shamed  of  his  cross,  but  do  glory  in  it. 

Q.  Why  will  Christ  have  us  to  shew  forth  his  death  in  this 
manner  ? 

A.  To  testify  our  thankfulness  for  it,  and  that  we  do  believe 
it  to  be  the  only  foundation  of  our  salvation;  and  also  because 
this  commemoration  is  an  excellent  means  to  subdue  sin,  quicken 
grace,  melt  our  hearts,  and  administer  comfort  to  us  under  all 
discouragements. 

Q.  Who  are  these  meant  by  the  worthy  receivers  mentioned  in 
the  answer? 

A.  They  are  believers,  who  are  fit  to  receive,  and  do  exercise 
faith  and  love  in  the  act  of  receiving:  not  that  they  are  worthy  in 
a  legal  sense  of  any  mercy,  but  called  worthy,  because  they  re- 
ceive in  a  suitable  and  becoming  manner,  both  with  respect  to 
their  state  and  frame;  which  is  worthiness  in  a  gospel  sense. 

Q .  May  these  who  have  weak  faith,  and  many  fears,  be  ad' 
mitted  to  join  with  the  worthy  receivers? 

A.  Yes;  for  weak  believers  are  among  Christ's  friends  whom 
he  invites,  and  are  these  who  have  a  right  to  the  children's  bread; 
besides,  this  ordinance  is  appointed  as  a  means  of  our  spiritual 
strength  and  growth  in  grace. 


250  OF  THE  LORD^S  SUPPER. 

Q.  But,  may  not  these  icenk  and  doubting  souls  K^cp  hack 
till  they  a?'?'it>e  at  comfort  and  strength? 

A.  No;  for  strength  and  comfort  are  attained  in  the  way  of  be- 
lieving, and  using  the  means  which  God  hath  appointed  for  that 
€nd;  and  we  have  no  ground  to  expect  them  while  we  neglect 
this  ordinance,  which  is  one  of  these  means. 

Q.  What  advantage  do  worthy  receivers  reap  by  this  ordinance  ? 

A.  They  arc  made  partakers  of  Christ's  body  and  blood,  with 
all  his  benefits. 

Q.  How  are  worthy  receivers  made  partakers  of  ChrisCs  body 
undblood? 

A.  Not  corporally,  but  spiritually. 

Q.  How  do  they  partake  of  these  spiritually  in  the  sacrament  ? 

A.  When  they  get  their  title  secured  to  the  benefits  or  fruits  of 
Christ's  broken  body  and  shed  blood,  as  by  seizing  or  enfeoff- 
ment,- or  when  their  souls  do  actually  share  of  these  benefits  here 
in  part. 

Q.  What  arc  these  benefits  or  fruits  ofChrisCs  body  and  blood 
which  worthy  receivers  partake  of? 

A.  They  are  pardon  of  sin,  deliverance  from  wrath,  the  subdu- 
ing of  sin,  the  strengthening  of  grace,  curing  of  heart  plagues, 
resolving  of  doubts,  loosing  of  bands,  sweet  views  of  God's  love, 
and  of  eternal  glory,  and  the  like. 

Q.  Arc  we  not  made  partakers  of  Chrisfs  body  and  blood  in 
acDrporal  and  carnal  manner  in  the  sacrament? 

A.  No. 

Q.    What  is  meant  by  these  words  in  the  answer? 

A.  That  there  is  no  transubstantiation  or  turning  of  the  bread 
and  wine  in  the  sacraments,  into  the  very  body  and  blood  of 
Christ,  as  the  Papists  do  maintain. 

Q .  Is  not  Christ  really  present  in  the  sacrament  ? 

A.  Yes,  he  is. spiritually  present  by  his  Spirit  and  grace,  but 
not  present  in  a  bodily  manner. 

Q.  Do  the  elements  remain  still  bread  and  ivine  after  the  con- 
secration  ? 

A.  Yes;  for  our  reason  and  senses  do  plainly  testify  them  to 
be  so,  and  Christ  and  his  apostles  do  expressly  call  them  so  — 
The  apostle  Paul,  speaking  of  the  bread,  doth  three  times  over 
call  it  bread,  after  consecration;  and  Christ  calls  the  cup,  when 
distributing  it,  the  fruit  of  the  vine.  See  1  Cor.  xi.  26,  £7,  28, 
and  Matt  xxvi.  29. 

Q.  What  is  the  meaning  then  of  these  words  of  Christ,  Take 
eat:  this  is  my  body  broken  for  you? 

A.  The  plain  and  obvious  meaning  is,  that  the  broken  bread 
doth  signify  and  represent  Christ's  body  as  it  was  to  be  broken 
?LDd  wounded  for  us.  In  like  manner,  Christ  said,  This  cup  is  the 


OF  THE  LORD^S  SUPPER.  251 

New  Testament;  not  that  he  meant  the  very  cup  was  turned  into 
the  New  Testament^  but  only  that  it  was  a  sign  and  seal  of  th© 
New  Testament  and  its  blessings. 

Q.  Must  not  ChrisCs  body  continue  in  heaven  until  the  resiiiu- 
tion  of  all  things  at  his  second  coming? 

A.  Yes ;  the  Apostle  Peter  saith  so,  Acts  iii.  21.  Nay,  Jesus 
Christ  himself  said,  Now  1  am  no  more  in  the  world,  John  xvii. 
11. 

Q.  Can  a  true  human  body  be  in  heaven,  and  on  earth,  and  in 
many  thousand  places  of  the  earth,  at  the  same  time? 

A.  No. 

Q.  Is  it  consistent  with  the  glorified  state  of  Christ'' s  body,  to 
have  it  still  liable  to  suffering  and  contempt? 

A.  No. 

Q,  Would  it  not  be  liable  to  these,  if  transubsfantiaiion  was 
true? 

A.  Yes;  for  so  it  might  still  be  pierced,  nay,  torn  in  pieces  or 
burnt;  it  might  be  eaten  by  wiclied  men,  nay,  by  beasts,  and 
thrown  out  to  the  dunghill;  which  is  absurd  to  imagine  concer- 
ning the  glorified  body  of  the  Son  of  God . 

Q,  Seeing  such  absurdities  tvould  follow,  ought  not  we  to  un- 
derstand Chrisfs  ivords,  This  is  my  body,  in  a  figurative  sense? 

A.  Yes,  especially  seeing  our  Lord  frequently  used  this  way  of 
speaking  to  his  disciples,  calling  himself  bread,  a  door,  a  way,  a 
vin^,  &c.,  and  particularly  concerning  the  sacraments,  saying  of 
circumcision.  This  is  my  covenant;  and  of  the  Lamb,  it  is  the 
Lord's  passover,  Gen.  xvii.  10,  Exodxii.  11.  And  we  see  how 
expressly  the  Holy  Ghost  saith  of  believers,  1  Cor.  xii.  27.  Ye 
are  the  body  of  Christ;  yet  all  agree  to  take  these  words  figura- 
tively; and  why  not  also  Christ's  words.  This  is  my  body. 

Q .  Seeing  believers  are  not  partakers  of  Christ'^s  body  and 
blood  in  the  sacrament  in  a  corporal  manner,  how  is  it  they  do 
partake  of  him  ? 

A .  They  are  partakers  of  Christ  by  faith  in  the  sacrament, 
when  the  fruits  and  benefits  of  Christ's  death  are  applied  by  faith 
unto  their  souls,  by  which  they  get  spiritual  nourishment  and 
growth  in  grace,  Heb.  iii.  14.  1  Cor.  x.  i6.  John  vi.  35,  47, 
68,  63. 

Q.  How  is  faith  to  be  exercised  in  communicating? 

A.  Many  ways;  1.  In  discerning  a  crucified  Christ  and  his 
benefits  under  the  elements,  and  looking  to  him  for  healing  and 
salvation.  2.  In  fleeing  in  to  the  clefts  of  his  wounds  for  pro- 
tection from  wrath.  3.  In  embracing  Christ  in  all  his  oflfices, 
and  with  all  his  benefits,  as  he  is  offered  to  us  in  ihe  giving  of 
the  bread  and  wine.  4.  In  being  firmly  persuaded  of  the  truth 
of  the  gospel  revelation,  and  of  the  promises  of  salvation  by  the 


m       ,     OF  WORTHY  COMMUNICATING. 

blood  and  merits  of  Jesus  Christ.  5.  In  applying  the  virtue  and 
efficacy  of  the  blood  and  merits  of  Christ  to  ourselves,  for  silen- 
cing conscience,  renewing  the  soul,  subduing  of  sin,  and  for 
quickening  and  strengthening  of  grace.  6.  In  pleading  this 
blood  with  God  for  pardon  and  acceptance,  for  sanctification  and 
glorification.  7.  In  yielding  up  ourselves  both  soul  and  body  to 
Jesus  Christ,  to  be  taught  by  his  Spirit,  governed  by  his  laws  and 
saved  by  his  blood. 

Q.  Do  believers  get  spiritual  nourishment  and  growth  in 
grace  by  exercising  faith  in  partaking  in  the  foresaid  manner? 

A.  Yes. 

Q.  How  may  weJcnow  if  ice  receive  spiritual  nourishment  and 
growth  in  grace  in  and  by  the  sacraments  ? 

A.  We  may  know  it  by  these  marks;  1.  If  we  have  abetter 
taste  and  relish  of  spiritual  things  than  we  had  before.  2.  If  we 
draw  virtue  from  Christ's  death  for  crucifying  of  sin,  which  hin- 
ders ourstrencrth  and  growth.  3.  If  we  be  more  rooted  and  es- 
tablished  in  grace,  confirmed  in  our  faith,  and  increased  in  humi- 
lity and  spiritual  mindedness.  4.  If  we  abound  more  in  prayer, 
and  in  the  fruits  of  holiness,  and  in  the  duties  which  we  owe  both 
to  God  and  man- 

Quest  97*  What  is  required  to  the  icorthy  recei- 
ving of  the  Lord's  Supper  P 

Jlns,  It  is  required  of  thera  that  would  worthily 
partake  of  the  Lord's  Supper,  that  they  examine  them- 
selves of  their  knowledge  to  discern  the  Lord's  body, 
of  their  faith  to  feed  upon  him,  of  their  repentance, 
love  and  new  obedience  ;  lest,  coming  unworthily, 
they  eat  and  drink  judgment  to  themselves. 

Q.  Can  unbelievers,  while  remaining  so,  be  worthy  partakers? 

A.  No;  for  they,  not  being  in  covenant  with  God  through 
Christ,  have  no  right  to  this  confirming  seal  of  the  covenant. 

Q.  Is  this  an  ordinance  appointed  for  conversion? 

A.  No. 

Q.  Is  it  not  dangerous  to  come  to  it  unworthili/? 

A,  Yes. 

Q.  HoiD  shall  we  prevent  that  danger? 

A.  By  seeking  after  both  habitual  and  acfual  preparation  for  if, 
that  is,  by  labouring  both  to  be  in  a  state  of  grace,  and  to  Lava 
grace  drawn  forth  into  exercise. 

Q,  How  shall  ice  attain  to  this  preparation? 

A.  By  examining  ourselves,  1  Cor.  xi.  28. 


OF  WORTHY  COMMUNlCATrNG.  253 

Q.  What  is  it  for  a  man  to  examine  himself  in  this  case? 

A.  It  is  for  a  man  to.  retire  from  the  world,  and  to  pose  his  own 
heart  with  certain  questions  concerning  his  qualifications  for  the 
Lord's  table,  and  to  urge  his  heart  to  make  plain  answers. 

Q.  What  are  the  things  we  should  examine  ourselves  about, 
in  order  to  our  partaking  of  the  Lord'^s  supper? 

A.  The  answer  mentions  five  special  things  which  we  are  to 
examine  ourselves  about,  namely,  our  knowledge,  faitlij  repen- 
tance, love  and  new  obedience. 

Q.  For  what  end  must  we  have  knowledge? 

A.  That  we  may  be  able  to  discern  the  Lord's  body  in  the  sac- 
rament. 

Q.  What  is  it  to  discern  the  Lord'^s  body  in  the  sacrament  ? 

A.  It  is  to  distinguish  rightly  between  the  outward  signs  and 
the  spiritual  things  signified;  and  to  have  a  due  uptaking  of  the 
value  and  excellency  of  the  body  and  blood  of  Christ,  and  the 
blessings  thereby  purchased;  and  also  to  discern  the  greatness  of 
our  Lord's  sufferings,  so  as  to  be  duly  affected  with  his  love  man- 
ifested therein,  and  grieved  for  our  sins  that  were  the  procuring 
cause  of  them. 

Q.   What  are  we  to  examine  about  our  knoidedgel 

A,  Two  things;  1.  If  it  be  competent  in  its  measure.  2.  If 
it  be  saving  in  its  quality. 

Q .  What  is  that  competent  measure  of  knowledge  needful  for 
worthy  partaking  ? 

A.  We  must  have  the  knowledge,  1.  Of  God  in  the  unity  of 
his  essence  and  Trinity  of  persons.  2.  Of  man  in  his  estate 
both  before  and  since  his  fall.  3.  Of  Christ  the  Mediator  in  his 
two  natures  and  three  ofSces.  4.  Of  the  covenant  of  grace,  and 
the  way  of  our  justification  by  faith  in  the  Surety's  righteous, 
ness.  5„  Of  the  seals  of  this  covenant,  and  particularly  of  the 
holy  supper,  and  the  design  of  it. 

Q.  How  may.  we  discern  if  our  knowledge  be  saving  in  its 
quality  ? 

A.  We  may  reckon  it  is  so,  \.  If  it  be  humbling,  and  cause  us 
to  mourn  for  sin,  Zech.  xii.  10.  2.  If  it  take  us  off  from  self, 
and  lead  to  Christ  and  his  righteousness  as  the  only  ground  of 
our  hope,  Phil.  iii.  8,  9.  3.  If  it  influence  both  heart  and  life, 
and  make  us  breathe  after  conformity  to  Christ  our  head,  2  Cor 
iii.  18. 

Q.  What  is  the  use  of  faith  in  the  Lord'^s  supper? 

A.  To  feed  upon  a  crucified  Christ,  or  to  apply  the  fruits  and 
benefit&of  his  death  unto  our  souls. 

Q.  What  is  imjylied  in  faith'' s feeding  on  Christ  in  the  sacra- 
nicnt  ?:' 

A.  It  imports  the  soul's  hungering  and  thirsting  after  Christ, 

X 


254  OF  WORTHY  COMMUNICATING, 

and  embracing  of  him  by  faith;  also  it  imports  the  soul's  union 
with  Christ,  and  partaking  of  the  benefits  of  his  death;  its  having 
great  satisfaction  in  him,  and  deriving  life,  strength  and  growth 
from  him. 

Q .  Hoiv  may  we  know  if  our  faith  be  true  and  saving  ? 

A,  We  may  judge  it  so,  if  it  soften  and  purify  the  heart,  if  it 
make  Christ  precious  to  us,  if  it  work  by  love,  if  it  carry  us  above 
the  world,  and  make  us  fruitful  in  good  works. 

Q.  What  is  the  use  of  repentance  in  partaking  of  the  Lor(Ps 
supper? 

A.  That  in  renewing  covenant  with  God,  we  may  be  sorry  for 
former  breaches  and  backslidings;  that,  in  looking  upon  a  bleed- 
ing Saviour,  we  may  mourn  for  our  sins,  which  brought  all  these 
sufferings  upon  him;  that  we  may  receive  a  broken  (jhrist  into 
broken  hearts,  and  firmly  resolve  in  his  strength,  that  we  will  not 
pierce  him  any  more, 

Q.  How  may  we  know  if  our  repentance  he  true? 

A.  It  is  so,  if  our  sense  of  sin  drive  us  to  Christ  the  only  rem- 
edy; if  our  grief  for  sin  be  universal,  for  the  corruption  of  our 
nature,  as  well  as  the  outbreakings  of  our  life;  if  we  sincerely  de- 
sire deliverance  from  all  sin  and  corruption,  study  universal  ho- 
liness, endeavour  to  avoid  all  known  sins,  and  to  perform  all 
known  duties  both  to  God  and  our  neighbour. 

Q.   Why  is  love  so  needful  at  the  Lord'^s  table? 

A.  Because  it  is  a  love  feast,  wherein  we  have  the  greatest 
discovery  of  God's  love  to  sinners  that  was  given,  which  requires 
suitable  returns  of  love  from  us,  namely,  love  to  God  and  Christ, 
to  his  people,  and  to  our  very  enemies. 

Q.  How  may  we  know  if  our  love  to  God  and  Jesus  Christ  be 
true? 

A.  We  may  judge  it  so,  if  we  love  God  above  all  things,  if  we 
keep  his  commands,  if  we  be  afraid  to  offend  him,  if  we  be  ten- 
der of  his  honour,  if  we  rejoice  in  the  success  of  his  gospel,  if  we 
mourn  under  his  absence,  long  for  his  presence,  and  desire  to  be 
like  hirax 

Q.  Is  not  every  worthy  communicant  resolved  in  Christ"^ s 
strength  to  perform  new  obedience,  by  forsaking  all  sin,  and  fol- 
lowing the  Lamb  whithersoever  he  goeth? 

A.  Yes. 

Q.  Is  not  self-examination  with  respect  to  all  these  things  very 
useful  before  partaking? 

A.  Yes;  for  it  serves  to  discover  how  it  is  with  us,  to  humble 
us  for  defects,  and  to  excite  us  to  go  to  the  fulness  that  is  in 
Christ  for  the  supply  of  all  our  wants. 

Q.  Is  it  not  most  dangerous  to  neglect  self-examination  he-^ 
fore  communicating? 


OF  PRAYER.  255 

A,  Yes;  for  the  answer  saith,  all  must  examine  themselves, 
lest  coming  unworthily  they  eat  and  drink  judgment  to  themselves. 

Q.  Is  not  self  examination  to  be  joined  with  earnest  prayer  ? 

A:  Yes. 

Q.  What  should  we  pray  for  before  we  come  to  the  Lord'** 
table? 

A.  That  God  would  prepare  our  souls  for  so  near  an  approach 
to  him;  that  he  would  quicken  all  the  sacramental  graces,  and 
bring  them  to  a  lively  exercise  in  us;  and  that  he  would  save  us 
from  coming  unworthily  to  his  holy  table. 

Q,   Who  are  these  that  come  umvorihily  to  the  Lord^s  table? 

A.  These  who  are  ignorant  or  graceless,  and  they  who  live  in 
any  known  sin,  or  come  without  reconciliation  to  God  and  their 
neighbour;  also  they  who  neglect  to  prepare  themselves  by  self- 
examination  and  prayer,  for  exciting  of  grace  before  they  come. 

Q.   What  is  the  sin  of  these  who  come  unworthily? 

A.  They  are  guilty  of  the  body  and  blood  of  the  Lord,  being 
accessory  to  the  Jews'  sin  who  crucified  him,  by  their  harbouring 
the  murderer  sin,  1  Cor.xi.  27. 

Q,   What  is  the  danger  of  these  who  come  unworthily  ? 

A.  They  eat  and  drink  judgment  to  themselves,  I  Cor*  xi.  29, 
30. 

Q.  Tf  hat  Judgments  were  inflicted  on  the  unworthy  communi- 
CZttlo  Zt  Corinth? 

A.   Sickness  and  death,  1  Cor-  xi.  SO. 

Q.  Is  this  sin  pardonable  upon  repentance? 
•  A,  Yes;  the  blood  of  Jesus  Christ  clean seth  us  from  all  sin. 

Q.  May  these  who  want  assurance  come  to  the  Lord'^s  table? 

A.  Yes,  if  they  have  a  sense  of  their  need  of  Christ,  and  earnest 
desires  to  be  found  in  him ;  for  this  sacrament  is  a  means  for 
strengthening  weak  grace,  and  obtaining  the  evidence  of  God's 
love  to  doubting  souls. 

Q.  Hhat  shall  those  do,  toho,  after  all  their  endeavors,  cannot 
get  their  hearts  brought  to  any  suitable  frame  for  approaching 
to  God  in  this  ordinance? 

A.  They  ought  to  bewail  their  case  before  the  Lord,  and  yet 
in  obedience  to  his  command  they  should  come  to  put  honor  up- 
on their  dying  Saviour,  who  has  appointed  this  ordinance  as  a 
means  for  bringing  such  exercised  souls  into  a  right  frame.  It  is 
our  best  course,  even  in  our  worst  cases,  to  lay  ourselves  in  God's 
road,  who  has  promised  to  meet  such  as  remember  him  in  his 
ways,  and  doth  many  times  surprise  his  people  with  supplies  of 
life,  when  he  sees  tliem  struggling  with  their  deadness  in  the  use 
of  appointed  means. 

Quest.  98.   What  is  'prayer  f 


256  OF  PRAYER. 

Jlns,  Prayer  is  an  offering  up  of  our  desires  lo 
Oo(]  for  things  agreeable  to  his  will,  in  the  name  of 
Christ,  wiih  confession  of  our  sins,  and  thankful  ac- 
knowledgment of  his  mercies. 

Q,  What  are  the  parts  of  prayer  mentioned  in  tins  anctcer? 

A.  They  are  three;  petition,  confession,  and  thanksgiving. 

Q.   V^hat  are  our  petitions  to  God  called  in  the  aitsicer} 

A.   They  are  called  an  ofiering  up  of  our  desires  to  God. 

Q.  Doth  God  account  the  ojfcring  vp  of  the  words  of  the 
mouth  as  petitions  or  prayers  to  him? 

A.  No,  without  the  desires  of  ihe  heart;  though  he  will  accept 
of  the  desires  of  the  heart,  if  sincere,  without  the  words  of  the 
mouth,  as  in  the  case  of  Moses  and  Hannah,  Exod.  xiv  15  \ 
Sam.  i.  13. 

Q.  Are  we  not  to  make  use  of  our  voice  and  tcords  in  uttering 
our  desires  to  Gcd? 

A,  Yes,  when  the  circumstance  of  the  time  and  place  will  al- 
low it;  for  these  are  proper  and  needful  to  prevent  wandering,  to 
increase  fervency,  and  to  glorify  God  with  the  outward  man,  Psal. 
T.  3,  andlv.  17,  and  Ixix. 

Q.  If  some,  as  they  allege^  cannot  pray  in  such  proper  words 
as  others,  may  they  omit  prayer? 

-A.  No;  for  God  looks  chiefly  to  the  heart,  and  its  desires;  and 
he  accepts  them  when  sincere,  though  the  words  be  not  so  proper 
or  exact.  Hence  the  Psalmist  encouraged  himself  in  his  dis- 
tress, Psal.  xxxiii.  9.  "  Lord,  all  ray  desire  is  before  thee,  and 
my  groaning  is  not  hid  from  thee." 

Q.   To  lohom  are  we  to  offer  vp  our  desires  in  prayer? 

A.  To  God  only,  Psal.  1.  15,  and  Ixii.  8.  Matt.  iv.  10,  and  vi, 
9.  ■ 

Q.  May  we  pray  to  any  of  the  three  persons  of  the  Godhead? 

A.  Yes;  for  in  scripture  we  find  prayers  directed, sometimes  to 
the  Father,  John  xvi.  23.  Eph.  iii.  14;  sometimes  to  the  Son, 
Matt.  viii.  2.  Acts  vii.  59.  1  Cor.  i.  2,  sometimes  to  the  Holy 
Ghost,  2 Cor.  xiii.  14.  Yet  so,  as  when  any  one  of  the  three  is 
r.amed,  the  other  two  are  understood  as  included,  they  beinf^  aU 
tliree  but  one  and  the  same  God. 

Q.   Why  must  tee  pray  to  God  only? 

A.  Because  so  we  are  commanded,  and  it  is  God  only  that 
searches  our  hearts,  that  knows  our  cases,  and  can  Jielp  lis  in 
straits,  Matt.  iv.  10.  Psal.  xxxiv.  15,  17.  2  Kings  vi.  2-6,  57. 
And  hence  he  styles  himself,  the  God  hearing  prayer"^  Psal.  Ixv.  2. 

Q.  May  we  not  pray  to  saints  or  angels,  or  to  thevirgin  3Ia- 
ry? 


OF  PRAYER.  un 

A.  No;  for  in  all  the  scripture  there  is  neither  command,  pro- 
mise nor  example  for  it;  nay,  we  are  forbidden  to  do  it,  for  it  is 
idolatry;  the  saints  know  notour  cases,  and  they  are  cursed  who 
trust  in  man.  See  Matt.  iv.  10.  Isa.  xlii.  8.  Exod.  xx  3.  Col. 
ii.  IS.     Rev.  xix.  10.     Isa.  Ixiii.  16      Jer.  xvii  6. 

Q.  May  we  not  pray  to  the  saints  in  heaven,  as  well  as  apply 
to  saints  on  earth  to  pray  for  us? 

A.  We  do  not  pray  to  saints  here  with  religious  honour,  but 
only  ask  their  charitable  assistance  while  we  have  access  converse 
with  them  here  below,  which  we  are  warranted  to  do,  2  Thess. 
iii=  1.  James  v.  14,  16.  Bat  tlie  saints  in  heaven  are  ignorant 
of  us,  Isa.  Ixiii.  16. 

Q.  Can  we  in  prayer  make  known  to  God  that  which  he  Jcnew 
not  before? 

A.  No;  for  he  understands  our  thoughts  afar  off,  Psalm 
cxxxix.  2,  4.  But  yet  he  thinks  fit  thus  to  enjoin  us  to  make 
known  our  requests  to  him,  as  the  means  by  which  we  are  to  re- 
ceivethe  good  things  promised,  Phil.  iv.  6.  Psalm  I.  15.  Joel 
ii.  32.  Rom.  x.  12. 

Q.  Can  prayer  merit  any  thing  from  God? 

A.  No;  for  in  prayer  we  come,  as  needy  beggars,  to  ask  mercy 
only  by  mere  favour. 

Q.  If  God  hath  decreed  to  give  us  what  we  need,  what  need 
we  pray  for  it? 

A.  Because  God  hath  commanded  us,  and  he  hath  decreed  to 
bestow  blessings  in  the  way  of  prayer, 

Q.  Is  not  prayer  our  privilege  as  well  as  our  duty? 

A.  Yes;  and  a  great  privilege  it  is,  for  such  poor  beggars  to  be 
admitted  in  a  familiar  manner  to  open  our  cases  to  so  great  a 
King,  in  whose  presence  the  angels  cover  their  faces. 

Q.  For  what  things  may  we  offer  up  our  desires  to  God? 

A.  Not  for  things  unlav/ful,  but  for  things  which  are  agreeable 
to  God's  will,  1  John  v.  14. 

Q.  ^^hat  do  you  mean  by  the  will  of  God,  which  is  to  he  the 
rule  of  our  prayers? 

A .  Not  his  secret  will  which  is  unknown  to  us,  but  his  reveal- 
ed will  which  is  contained  in  his  word. 

Q.  What  are  these  things  agreeable  to  God'^s  revealed  will, 
which  we  are  to  pray  for? 

A.  They  are  good  things  both  spiritual  and  temporal  that  we 
«tand  in  need  of,  and  which  he  hath  promised  to  us  in  his  coven- 
ant. 

Q.  What  are  these  spiritual  things  we  should  pray  for? 

A,  They  are  such  as  an  interest  in  Christ,  pardon  of  sin,  sup- 
fplies  of  grace,  deliverance  from  sin  and  wrath,  ;md  eternal  life. 

Q.  May  we  pray  for  the  good  things  of  this  life? 

X  2 


258  OP  PRAYER. 

A.  Yes,  but  not  principally  or  in  the  first  place. 

Q,   What  things  art  we  to  seek  in  thejirst  place? 

A.  Spiritual  things,  particularly  Jesus  Christ  and  liis  grace. 

Q.  Ought  not  spiritual  things  and  temporal  things  he  ashed 
in  a  different  way? 

A,  Yes;  for  the  one  we  are  to  pray  absolutely,  and  for  the  oth- 
«r  conditionally  and  with  submission  to  God's  will. 

Q.  What  is  the  condition  upon  which  wc  are  to  pray  for  tem- 
poral good  things  ? 

■A.  It  is  upon  condition  that  God  see  it  fit  for  his  own  glory  and 
our  good  to  grant  them  to  us,  2  Sam  x.  12,  and  xv.  25,  26. 
JSlalth.  viii.  2. 

Q.  Ought  we  to  seek  for  temporal  mercies  with  the  same  fer- 
vency  as  for  spiritual?  A.  No. 

Q.  Should  we  pray  for  all  sorts  of  spiritual  mercies  in  the 
same  way  ? 

A,  No;  for  we  should  pray  absolutely  for  these  that  are  abso- 
lutely necessary  for  us,  such  as  Christ,  faith,  remission  of  sin, 
perseverance,  &c.  But  for  things  which  are  not  absolutely  need- 
ful to  salvation,  such  as  the  highest  degrees  of  grace,  spiritual 
gifts  and  comforts,  deliverance  from  temptations,  &c-  these  we 
should  pray  for  conditionally,  and  with  submission  to  the  will  of 
CJod. 

Q.  Why  may  we  pray  absolutely  for  Christ  and  his  grace? 

A.  Because  they  are  absolutely  promised,  and  we  are  sure  they 
are  for  God's  glory  and  our  real  good,  seeing  without  them  we 
cannot  serve  God  here,  nor  enjoy  him  hereafter. 

Q.  Ought  we  to  pray  for  all  sorts  of  persons? 

A.  Yes;  as  for  kings,  for  magistrates  and  ministers,  for  all 
saints,  for  the  afflicted,  for  the  unconverted,  for  our  relations  and 
friends,  and  even  for  our  enemies,  1  Tim.  ii.  1.  2,  Eph.  vi.  18, 
19.    Matth.v.44.  Psalm.  Ixxii.  19,  and  Ixvii.  2,  3,  4. 

Q.  Are  there  not  some  persons  excepted^  for  whom  we  must 
not  pray? 

A.  Yes;  we  may  not  pray  for  them  that  have  committed  ^he 
sin  against  the  Holy  Ghost,  nor  for  the  dead,  nor  for  the  damned 
in  hell,  1  John,  v.  1-6. 

Q.  What  if  ice  should  ash  any  thing  disagreeable  to  the  will 
of  God? 

A.  In  that  case  we  must  not  expect  to  receive  it,  James  iv.  3. 

Q.  Is  it  enough  that  the  matter  of  our  prayers  he  right,  to 
wit,  that  they  be  for  things  agreeable  to  Gocfs  will? 

A.  No;  for  the  manner  of  our  prayers  must  be  so  too. 

Q.  May  we  go  to  God  without  a  Mediator? 

A,  No;  for  we  are  guilty  and  obnoxious  to  his  justice,  and  so 
can  no  more  approach  to  God,  than  siubble  to  a  consuming  fire. 


OF  PRAYER.  259 

Q,  Who  is  ihe  Mediater  between  God  and  man? 

A.  The  man  Christ  Jesus,  and  beside  him  there  is  none  else,  1 
Tim.  ii.  5. 

Q.  In  wJiose  name  must  we  offer  up  our  desires  to  God? 
A.  Only  in  the  name  of  Christ  this  one  Mediator,  John  xiv.  13, 
14,  and  xvi.  23. 

Q.  What  do  you  mean  by  praying  in  the  name  of  Christ?  Is 
it  only  to  v^c  his  name  in  our  prayers? 

A.  There  is  more  in  it;  for  it  imports  our  pleading  the  merits 
of  Christ  the  purchaser  for  every  thing  we  want,  and  depending 
thereupon  as  the  only  ground  of  our  acceptance  and  audience 
with  God,  Eph.iii.  12. 

Q.  Is  Christ  that  angel  mentioned,  Rev.  viii.  3,  4.  with  the 
gcMen  censer,  thai  offers  up  our  prayers  before  the  throne  of 
God? 

A.  Yes. 

Q.  What  is  that  incense  he  is  said  to  mix  with  the  prayers  of 
ihe  saints? 

A.  It  is  the  merits  of  his  obedience  and  sufferings,  or  his  per- 
fect righteousness . 

Q.  What  need  is  therefor  mixing  this  incense  with  our  pray- 
ers? 

A.  To  perfume  them,  and  take  away  the  ill  favour  of  the  im- 
perfections and  defilements  which  cleave  to  our  best  duties. 

Q.  May  we  not  in  prayer  make  use  of  the  names  of  saints  or 
angels  as  our  intercessors  with  God  ? 

A.  No:  for  this  would  be  highly  injurious  to  the  Lord  Jesus 
Christ,  who  is  the  alone  intercessor  and  advocate  with  the  Father 
for  us,  1  Tim .  ii.  5.  Heb.vii,  25.   iJohnii.  1. 

Q.  Besides  praying  in  Christ'' s  name^  is  there  any  thing  more 
required  in  the  manner  of  our  prayers  that  they  be  acceptable  to 
God? 

A,  Yes;  they  must  be  offered  up  with  humility,  sincerity,  faith, 
fervency  and  perseverance,  Psal.  x.  17.  Jer.  xxix.  13.  Heb.  x. 
22.  James  i.  6.   James  v.  16.  Luke  xviii.  1. 

Q.  When  we  are  bid  pray  without  ceasing,  1  Thess.  v.  17. 
must  we  do  no  other  work  but  pray? 

A.  The  meaning  is,  that  we  should  continue  in  prayer  without 
wearying,  keep  up  stated  times,  and  embrace  all  proper  occasions 
for  prayer,  and  study  to  keep  the  heart  always  in  a  praying 
frame. 

Q.  May  we  omit  prayer  when  we  do  not  find  our  hearts  in  a 
good  frame  for  it? 

A,  No;  we  must  go  and  make  our  complaint  to  God  who  can 
help  us,  and  not  cease  praying  till  we  find  ourselves  in  a  bettor 
^rame. 


Oeo  or  PRAYER. 

Q.  If  the  desired  mercy  do  not  soon  come,  may  we  then  give 
over? 

A.  No;  we  must  continue  instant  in  prayer,  and  not  faint,  Rom. 
xii.  12.  Lukexviii.  1. 

Q.  Can  we  ourselves  jrray  in  this  acceptable  manner  to  God? 

A.  No;  and  iherefore  we  must  have  the  Spirit  of  God  to  help 
eur  infirmities,  Rom .  viii.  2b,  27,  and  hence  he  is  called  the  Spir- 
it  of  supplication,  Zech.  xii.  10. 

Q.  How  doth  the  Spirit  of  God  help  us  in  prayer? 

A.  lie  both  raises  suitable  affections  in  us  for  prayer,  and  di- 
rects us  to  suitable  matter  and  arguments  in  prayer,  because  we 
know  not  what  we  should  pray  for  as  we  ought,  Rom.  viii.  26. 

Q.  Is  it  not  thus  that  the  Spirit  makes  intercession  in  us? 

A.  Yes. 

Q.  Are  all  prayers  offered  up  to  God,  accepted  and  answcr-^ 
ed? 

A.  No;  for  the  prayers  of  the  wicked  are  an  abomination  to 
the  Lord,  Prov.  xv.  8. 

Q.  How  comelh  it  that  the  prayers  of  many  are  not  regarded? 

A.  Because  they  regard  iniquity  in  their  hearts,  such  as  unbe- 
lief, pride,  covelousness,  malice,  or  unmercifulness  to  the  poor; 
for  each  of  which  God  threatens  to  shut  out  our  prayers,  PsaL 
]xvi.  18.  James  i.  7.  Psal.  cxxxviii.  6.  Isa.  Ivii.  17.  Malth.  v. 
24,  and  vi.  15.  Prov.xxi.  13. 

Q.  Doth  not  God  sometimes  delay  long,  to  hear  the  prayers  of 
his  own  people? 

A.  Yes;  he  doth  so,  to  chasten  and  humble  them  for  their  sins, 
:to  try  their  faith  and  patience,  to  quicken  them  to  more  fervency 
in  prater,  and  make  mercies  more  sweet  to  them  when  obtained, 
Isa.  lix.  2.  Matth.  xv.26,  28.  Isa.  Ixiv.  7.  2  Cor.  xii.  8,  9. 

Q.  Hoio  may  we  know  that  our  prayers  are  accepted  of  God^ 
when  yet  we  receive  no  ansiver  to  them? 

A.  It  is  a  good  sign  of  acceptance,  when  we  are  helped  still  to 
wait  upon  God  in  the  way  of  duty,  or  get  our  hearts  enlarged  in 
prayer:  or  when  wc  are  inclined  to  justify  God,  and  blame  our- 
selves for  the  cause  of  his  silence,  Isa.  viii.  17.  Psal.  cxxxviii.  3. 
Lam.  iii.  39,40,  41. 

Q.  Doth  not  God  sometimes  answer  his  peopWs  prayers 
:though  the  very  things  ashed  he  not  given? 

A.  Yes;  when  he  grants  them  the  equivalent,  or  things  more 
necessary  for  them;  as  when  he  gives  spiritual  blessings  instead 
of  temporal,  stronger  adherence  to  Christ  instead  of  assurance,  or 
greater  humility  and  meltings  of  heart  for  sin,  instead  of  conso- 
lation and  joy, 

Q.  11  hat  is  the  second  part  of  prayer  mentioned  in  the  answer  f 

A.  Confession  of  our  sins. 


OF  PRAYlER.  261 

Q .  Ought  not  our  petitions  for  pardon  and  mercy  to  he  attend- 
ed until  humble  confessions  of  sin  ? 

A.  Yes,  if  we  would  have  them  acceptable  and  successful, 
Luke  xviii.  13,  14. 

Q.    What  sins  should  we  confess  unto  the  Lord? 

A.  All  our  sins,  both  original  and  actual,  of  omission  and 
commission,  in  heart  and  life,  in  words  and  actions:  with  tiie 
several  aggressions  of  them,  and  their  deservings  at  God's  hand. 

Q.  In  what  manner  ought  ice  to  confess  our  sins  to  the  Lord? 

A.  We  should  confess  our  sins  humbly,  freely,  ftilly,  and  in  a 
most  penitent  manner,  with  grief  for  them,  hatred  of  them,  and 
strong  resolutions  against  them  in  strength  of  Jesus  Christ. 

Q.  Must  we  not  forsake  our  sins,  as  ivell  as  confess  them? 

A.  Yes;  for  it  is  only  these  who  do  so,  that  shall  find  mercy, 
according  to  Prov.  xxviii.  13. 

Q.   ^^  hat  is  the  third  part  of  prayer  mentioned  in  the  ansiccr? 

A.  Thankful  acknowledgment  of  God's  mercies  to  us. 

Q.  Is  thanksgimng  to  be  always  joined  with  our  petitions  and 
supplications  io  God  ? 

A.  Yes;  for  God  requires  and  expects  it,  and  it  is  most  plea- 
siniT  unto  him,  Phil.  iv.  6.  Luke  xvii.  17.  Psal.  Ixix.  3 1 . 

Q.  What  are  the  mercies  we  ought  to  acknoicledge  and  give 
thanks  for? 

A.  All  the  spiritual  and  temporal  mercies  which  we  presently 
enjoy ;  and  the  eternal  mercies  which  we  hope  for,  and  have  prom- 
ised unto  us. 

Q.   Which  is  the  greatest  mercy  that  we  have  to  acknowledge? 

A.  Jesus  Christ  is  the  mercy  of  mercies,  and  the  unspeakable 
gift  of  God  to  a  perishing  world,  for  which  we  should  offer  thanks 
to  God,  both  now  and  through  all  eternity,  Luke  i.  72.  2  Cor. 
ix.  15. 

Q.  Is  not  t\is  thankfulness  for  mercies  a  special  way  of  glo- 
rfying  God  ? 

A.  Yes,  for  God  hath  said,  "  Whoso  offereth  praise,  glorifieth 
me,"  Psal.  1.  23. 

Q,  How  should  we  acknowleds^e  our  mercies,  so  as  to  glorify 
God?  .    ^  . 

A.  We  should  acknowledge  them  thankfully  and  with  admi- 
ration, aflectionalely  and  with  delight  in  the  Author,  humbly  and 
with  self-abhorrence,  obediently  and  with  fruitful  lives,  fiducial- 
ly,  and  with  encouragement  to  ask  for  more,  Psal.  ciii.  1,  2,  &c. 
Psal.  ex vi.  1,2,  9,  12.  Gen.  xxxii.  10,  11.  Psal.  iv.  1,3.  2  Cor. 
i.  10.  Psal.  Ixvii.  5,  6. 

Q.  Ought  we  not  to  hcicail  it^  that  we  are  so  negligent  and 
backward  in  this  duty  of  thankfulness  for  mercies  received? 
A,  Yes. 


^52  OF  THE  RULE  OF  DIRECTION  IN  PRAYER. 

Quest.  99.  What  rule  hath  God  given  for  our  di- 
rection in  prayer  P 

Jlns,  The  whole  word  of  God  is  of  use  to  direct 
us  in  prayer,  but  the  special  rule  of  direction  is  that 
form  of  prayer  which  Ci)rist  taught  his  disciples, 
commonly  called,  The  Lord^s  Prayer. 

Q.  Why  do  men  need  rules  and  directions  in  prayer? 

A.  Because  of  ourselves  we  know  not  what  to  pray  for  as  we 
ought,  nor  how  to  pray  for  it  aright  when  we  know  it;  but  are 
ready  to  mistake  either  as  to  the  matter  or  manner  of  our  pray- 
ers. 

Q.  When  do  men  mistake  in  the  matter  of  prayer? 

A.  When  they  ask  things  not  good  in  themselves,  or  not  prop- 
er for  them;  so  the  disciples  did  mistake,  when  then  would  have 
called  for  fire  against  the  Samaritans,  Lukeix.  54. 

Q.   When  do  men  mistake  the  manner  of  prayer? 

A.  When  they  pray  for  mercies  in  a  formal  way,  or  for  carnal 
ends,  as  to  make  provision  for  their  lusts,  Fsa.  Ixiv.  7.  James  iv. 
3. 

Q.  What  helps  hath  God  furnished  us  with  for  prayer? 

A.  He  hath  given  us  both  a  general  and  special  directory  for 


Q.  What  IS  the  genei'ol  directory  which  God  hath  given  us  for 
prayer? 

A.  The  whole  word  of  God,  which  is  of  great  use  to  direct  us 
both  as  to  the  matter  and  manner  of  prayer. 

Q.  How  is  the  word  of  God  useful  to  direct  us  in  the  matter 
of  prayer  ? 

A.  The  word  doth  furnish  us  with  matter  for  preface,  for  con- 
fession, for  petition,  and  for  thanksgiving  in  prayer. 

Q.  What  matter  doth  the  wordfurnish  us  with  for  the  preface 
of  prayer? 

A.  It  affords  us  the  most  noble  and  lofty  descriptions  of  God, 
with  his  titles  and  attributes,  which  are  proper  in  our  addresses 
to  him;  such  as  these  in  Exod.  xv.  11,  and  xxxiv.  6,  7.  Neh.  ix. 
6 .  Job  ix.  4,  and  xi.  7,  and  xl.  9.  Psal .  Ixxxiii.  28,  and  Ixxxvi.  8, 
10,  and  Ixxxix.  6,  8,  and  xc.  2,  and  cii.  25,  26,  27,  and  civ.  1, 
2,  24,  and  cxxxix.  7,  8,  9,  10,  and  cxlv.  3,  8,  9,  13,  17.  Isa. 
xxviii.  29,and  xl.  12,  15,  17,  22, 28,  and  Iv.  9.  Jer.  xvii.  10,  and 
xxxi.  35.  Mai.  iii.  6.  Dan.  ii.  34,  35.  1  Tim.  i.  17.  Rev.  iv.  6, 
11. 

Q.  T\hat  matter  doth  God^s  ivord  furnish  us  with  for  the  con- 
fession of  sin? 


OF  THE  RULE  OF  DIRECTION  IN  PRAYER.  263 

A.  It  doth  set  before  us  many  examples  of  religious  persons, 
humbling  themselves  before  God  for  their  sins,  and  confessing 
their  original  sin  and  corruption,  the  blindness  of  thtir  minds,  the 
stubbornness  of  their  wills,  the  carnality  of  their  affections,  their 
sins  of  omission  and  commission  and  the  manifold  aggravations 
of  their  sins;  as  in  Ezra  ix.  6,  13,  15.  Neh.  ix.  32,  33,  34,  &c. 
Job  vii.  20,  and  ix.  3,  20,  and  xv.  14,  15,  &c.  and  xl.  4,  and  xlii. 
5,  6.  Psalm  xiv.  3,  and  xix.  12,  and  xxxviii.  4,  18,  and  xl.  12,  and 
li.  3,  4,  5,  &c.  and  Ixxiii.  22.  Psalm  cxix.  ult.  and  cxxx.  3,  4, 
&c.  Isa.  i.  6,  and  vi.  5.  Jer.  v.  3,  and  ix.  1,  and  xvii  9,  and  xxxi. 
18.  Lam.  iii.  39,  40,  &c.  Dan.  iv.  5,  6,  &c.  Luke  xv.  18,  19, 
2 1 .  Rom.  vii.  14,  1 5,  &c.  and  viii.  7.  Eph.  xxi.  2, 3,  &c.  and  iv. 
18. 

Q.   What  matter  doth  the  ward  afford  us  for  thanksgiving? 

A.  h  doth  set  before  us  the  examples  of  God's  people,  who 
blessed  and  praised  him  for  his  goodness  to  them  in  creation  and 
providence,  in  allowing  them  the  comforts  of  lite,  peace  and  tran- 
quillity, success  in  their  callings,  sanctified  afflictions,  recovery 
from  sickness,  the  accomplishment  of  promises,  and  especially 
for  Jesus  Christ  and  all  manner  of  spiritual  blessings  in,  him, 
Psalm  viii.  3,  4,  and  Ixv.  9,  10,  and  cxxxix.  14,  and  civ.  27,  28, 
&.C.  and  iii.  5,  and  Ixviii,  19.  Deut.  viii.  10.  Gen.  xxxii.  10. 
Jsa.xxxviii.  10,  17.  Psalmcxix.  67.  1  Kings  viii.  56.  Luke  i.  68, 
69,  &c.  Eph.  i.  3.  2  Cor.  ix.  15.  Isa.  lxiii.7.  Psalm,  ciii.  1,2, 
^c.  Rev.  i.  5,  6,  1  John  iv.  10. 

Q.  W^hat  matter  doth  the  word  afford  for  petitions  and  re- 
quests ? 

A.  The  scriptures  abound  with  many  excellent  precepts  and 
precious  promises,  every  one  of  which  we  may  turn  into  prayers 
or  requests,  begging  of  God  that  he  would  give  us  grace  to  obey 
the  precepts,  a^d  grace  to  enable  us  to  plead  and  wait  for  the  ac- 
complishment of  the  promises,  Besides,  we  have  recorded  ma- 
ny examples  of  saints  petitioning  for  pardon  of  sin,  reconciliation 
with  God,  the  divine  blessing,  the  evidences  of  God's  love,  and 
peace  of  conscience ;  for  renovation  of  heart,  saving  illumination, 
holy  fear,  faith,  and  increase  of  all  grace;  for  preservation  from  sin 
and  error,  wisdom  to  improve  time  and  prepare  for  death;  as  in 
Psal.  li.  1,2,  3,  7,  9,andcxliii.  2.  Hos.  xiv.  2.  Lukexviii.  13. 
Jer.  xvii.  14.  Psalm  Ixvii.  1, 6,  and  cvi.  4,  5,  and  xxxv.  3.  Psalm 
li.  8,  10,  11,  12.  Rom. XV.  13.  Psalm  cxix.  18,  29,33,37,80, 
132,133.  Jobxxxiv.32.  1  Thess.  v.  23,  24.  Psalm xxvii.  11, 
and  Ixxxvi.  11.  Luke  xvii.  5.  Psalm  xix.  12,  13,  and  xxxix.  4, 
5, and  xc.  12.    All  which  may  be  useful  to  direct  us  in  prayer. 

Q.  Do  not  we  fnd  the  scripture-saints  making  use  ofargu* 
ments  idth  God  in  prayer,  for  obtaining  their  requests? 

A,  Yes,  very  many,  taken  from  the  mercy  of  God's  nature,  the 


260  OF  THE  PREFACE  OF  TEIE  LORD'S  PRAYER. 

present  circumstances  and  necessities,  without  any  book  or  set 
form;  nay,  these  ancient  saints  were  so  far  from  reading  their 
prayers  from  a  hook,  that  we  are  assured  the  usual  posture  was 
to  pray  with  their  eyes  either  shut  or  else  lifted  up  to  heaven  .- 
3dly,  The  cases,  frames,  trials  and  circumstances  of  Christians 
are  so  various,  and  alter  so  frequently,  that  it  is  impossible  that; 
such  composed  forms  can  reach  them.     4thly,  To  restrict  men 
to  such  forms,  would  hinder  them  from  the  search  of  the  scrip-; 
tures,  and  of  their  own  hearts;  seeing  they  must  use  the  petitions' 
prepared  for  them,  whether  they  be  suitable  to  their  conditions  or 
not.     6thly,  This  practice  is  injurious  to  the  oflice  of  the  Holy 
Spirit,  and  the  design  of  Christ's  ascension. 

Qi  Is  not  the  using  and  reading  of  forms  ofi^raycr^  of  very 
ancient  standing  in  the  church? 

A.  For  as  ancient  as  it  is,  we  are  well  assured  there  was  no 
such  practice  in  the  church  for  four  hundred  years  after  Christ; 
neither  came  it  in,  till  the  Spirit  of  grace  had  in  a  great  measure 
left  the  church,  and  whenever  he  is  poured  out  again  upon  the 
church,  these  forms  will  be  laid  aside. 

Q.  How  is  this  practice  injurious  to  the  Spirit^s  oj^ce  and* 
Christ''s  ascension  ? 

A.  In  regard  it  is  the  oflice  of  the  Holy  Spirit  to  help  his  peo- 
ple's infirmities,  when  they  know  not  what  to  pray  for  as  they 
ought;  and  Christ  ascended  up  on  high,  that  he  might  send  the 
Spirit,  and  give  gifts  unto  men,  of  prayer  as  well  as  of  preaching: 
but,  if  reading  of  prayers  take  place,  these  gifts  are  useless,  seeing 
one  that  can  read  well,  may  pray  as  well  as  these  who  have  the 
greatest  gifts,  and  hereby  a  grave  is  digged  for  burying  the  most 
useful  gifts  of  God  to  men;  which  is  an  injury  to  Christ  and  his 
Spirit,  and  expressly  contrary  to  the  injunction  which  he  gives 
untoministersjtostir  upthegiftof  Godthatisin  them,  2  Tim.  i.  6. 

Q.   What  parts  doth  the  Lord''s  prayer  consist  of? 

A.  Of  three  parts,  namely,  a  preface,  six  petitions,  and  the  con- 
clusion. 

Quest.  100.  What  doth  the  Preface  of  the  Lord's 
prayer  teach  us? 

Jins.  The  Preface  of  the  Lord's  Prayer  (which  is, 
Our  Father  which  art  in  Heaven,)  teacheth  us  to  draw 
near  to  God  with  all  holy  reverence  and  confidence, 
as  children  to  a  Father,  able  and  ready  to  help  us  ; 
and  tliat  we  should  pray  with  and  for  others,  i 

Q.   Why  doth  Christ  teach  us  to  begin  prayer  with  a  solemn  \ 
preface? 


OF  THE  PREFACE  OF  THE  LORD'S  PRAYER.  267 

A.  To  let  us  know  that  we  must  not  rush  into  God's  presence 
without  consideration,  but  must  study  to  have  an  awful  sense  of 
the  majesty  of  that  God  whom  we  are  to  address. 

Q.   What  is  the  preface  given  to  the  LorcVs  prayer? 

A.  It  is  in  these  words,  Our  Father  which  art  in  heaven. 

Q.  What  views  doth  Christ  give  us  of  the  ohject  of  worship 
in  this  preface? 

A.  We  have  a  twofold  view  of  God  in  it;  1.  In  the  near  relation 
he  stands  to  his  people,  in  these  words.  Our  Father.  2.  In  his 
glorious  majesty,  and  dwelling  place,  in  these  words,  which  art 
in  heaven. 

Q.  How  is  the  word  Father  to  he  understood  here? 

A.  Sometimes  Father  is  understood  personally  for  the  first 
person  of  the  blessed  Trinity,  and  to  whom  prayer  is  directed;  as 
in  Eph.  iii.  14.  Sometimes  Father  is  understood  essentially  for 
the  Godhead, including  all  the  three  persons;  as  in  1  Chron.xxix. 
10.  2  Cor.  vi.  18.  And  in  this  last  sense  we  take  it  in  the  Lord's 
prayer. 

Q.  In  what  respect  is  God  called  our  Father'^ 

A.  1st,  God  is  called  our  Father  in  respect  of  creation,  as  in 
Isa.  Ixiv.  8.  Mai.  ii.  10.  2dly,  in  respect  of  our  adoption  into 
the  family  of  God  through  Jesus  Christ,  Rom.  viii.  14,  15.  Gal. 
iv.  5,  6. 

Q.  When  Christ  directs  us  in  prayer  to  call  God  our  Father, 
what  doth  he  teach  us  hereby  1 

A.  He  teacheth  us  hereby  to  draw  near  to  God,  1.  With  holy 
reverence  and  fear  of  God  our  creator .  2.  With  a  filial  and  kind- 
ly respect  to  God  as  our  benefactor  and  provider.  3.  With  hum- 
ble confidence  and  expectation  of  getting  what  we  want  from  a 
loving  father.  4.  With  willingness  and  desire  as  children  who 
delight  to  speak  to  their  kind  father. 

Q.  Is  it  not  unspeakable  love  and  goodness  in  God  to  allow 
such  sinful  u'orms  to  call  him  our  Father? 

A.  Yes;  and  the  apostle  John  is  astonished  at  it,  1  John  iii.  1. 

Q.   May  unregenerate  men  call  God  their  Father? 

A.  JNot  in  a  peculiar  manner,  or  in  a  gospel  sense:  hence  Christ 
would  not  allow  the  Pharisees  to  call  God  their  Father,  John  viii. 
42,  44. 

Q,  Who  arc  these  then  that  may  warrantably  do  it? 

A.  These  who  receive  the  spirit  of  adoption  into  their  hearts 
may  cry,  Abba,  Father,  Rom.  viii.  16. 

Q.    What  is  the  spirit  of  adoption? 

A.  It  is  the  Spirit  of  God  that  produces  the  nature  and  dispo- 
sitions of  children  in  the  souls  of  God's  people;  which  appears  in 
their  filial  love  of  God,  their  fear  of  offending  him,  their  depen- 
dence upon  him,  their  obedience  and  desire  of  conformity  to  him. 


2u8  OF  THE  PREFACE  OF  TEIE  LORD'S  PRAYER. 

Q.  How  shall  these  cry  Abba,  Fatlier,  who  see  not  the  eviden- 
ces of  the  spirit  of  adoption  in  them? 

A.  If  they  receive  the  Lord  Jesus  by  faith,  they  may  call  God 
their  Father;  for  it  is  by  faith  in  him  that  sinners  become  the  chil- 
dren of  God,  John  i.  12.  Gal.  iii.26. 

Q.   \l  hat  shall  these  say  who  doubt  if  they  have  got  true  faith  ? 

A.  If  they  be  weary  of  their  sins,  and  earnestly  desirous  of  re- 
conciliation with  God  through  Christ,  they  may  go  to  God  with  ! 
the  prodigal,  and  say  to  him,  Father  I  have  sinned,  ^c.    Luke 
XV.  18. 

Q.  therein  doth  God  resemble  a  father  or  earthly  parent  to 
his  people  ? 

A.  Jn  regard  he  pities  them,  provides  breasts  for  them,  clothes 
them,  loves  to  hear  them  speak,  is  ready  to  hear  their  cries,  gives 
them  good  instructions  and  a  good  example,  chastises  them  witli 
yearning  bowels,  provides  portions  and  inheritances  for  them, 
Prov.  iii.  13.  1  Peter  ii.  2.  Isa.  Ixi.  10.  Prov.xv.8.  Psalm  xxxiv.  | 
15.  JVlutth.  V.  48.  Jer.  XXX.  11.  Psalm  xxxi.  19.  Luke  xii.  32.  ' 
1  Pet.  i.  4.  1 

Q.   Yn herein  doth  God  excel  all  earihly  fathers?  ~\ 

A.  \x\  regard  he  is  a  Father  infinitely  rich,  wise  and  loving, 
immortal  and  everlasting;  he  gives  his  children  whatever  is  good 
for  them,  and  in  the  best  lime;  he  never  gives  them  what  is  hurt-  j 
ful  to  them;  he  makes  all  his  children  heirs,  yea,  heirs  of  a  king- 
dom, even  the  youngest  of  them. 

Q.  \^hy  is  God  in  this  preface  said  to  be  in  heaven?  Is  he 
no  where  else  ? 

A.  The  meaning  is  not  that  God's  presence  is  included  in  the 
heavens;  for  the  heaven  of  heavens  cannot  contain  him,  who  fills 
heaven  and  earth,  and  is  every  where  present,  1  Kings  viii.  27.  Jer. 
xxiii.  24.  But  he  is  said  to  be  in  heaven,  because  there  is  his 
throne  and  court,  where  he  manifests  himself  most  gloriously, 
Psalm  xi.  4,  and  ciii .  19.   Isa.  Ixvi.  1. 

Q.  What  doth  Christ  teach  us  by  addressing  God  as  our 
Father  in  heaven? 

A.  1.  That  though  we  are  allowed  to  speak  freely  to  God,  yet 
we  should  know  our  distance,  and  have  exalted  thoughts  and  aw- 
ful apprehensions  of  the  divine  majesty  and  glory.  2.  That  God 
beholds  all  things,  and  is  able  and  ready  to  help  us  in  every  case. 
3.  That  we  should  be  heavenly-minded,  and  abstracted  from  the 
world  in  duty;  that  we  should  have  our  eyes  on  heaven  as  our 
country  and  home,  and  especially  on  Jesus  Christ  our  interces- 
sor there,  for  acceptance  and  audience  in  every  duty. 

Q.   What  doth  the  icord  our  in  this  preface  teach  us? 

A .  That  we  ought  not  only  to  pray  alone  for  ourselves,  but  that 
we  should  also  pray  in  society  with  others,  and  for  others;  and 


OF  THE  FIRST  PETlTJO^f.  269 

particularly,  that  family-prayer  is  a  duty  incurnbent  on  these  who 
have  families,  Jer .  x.  25. 

Quest.  101.    Wkat  do  ice  pray  for  in  the  first  pe- 

tit  ion? 

Jlns,  In  the  first  petition  (vvliich  is,  Hallowed  be  thy 
name)  we  pray,  that  God  would  enable  us  and  others 
to  g,lorify  him  in  all  that  whereby  he  maketh  himself 
known,  and  that  he  would  dispose  all  things  to  his 
own  glory. 

Q.  What  is  a  'petition  ? 

A.  It  is  a  request  or  asking  of  a  thing. 

Q.  Hoxc  many  petitions  are  in  the  horde's  pmyer? 

A.  Six. 

Q.  HoiD  are  these  six  petitions  divided? 

A.  The  three  first  relate  chiefly  to  God's  glory,  and  the  three 
last  to  our  good  and  benefit. 

Q.  What  is  the  first  of  these  petitions? 

A.  Hallowed  be  thy  name. 

Q.   Why  is  this  petition  put  first  ? 

A.  To  shew  that  we  are  to  prefer  tl^e  hallowing  of  God's  name 
to  all  other  things  whatsoever.  This  is  the  first  and  great  petition, 
and  will  last  when  all  the  other  petitions  shall  be  out  of  date  in 
heaven;  for  to  all  eternity  the  saints  will  insist  upon  the  hallow- 
ing of  God's  name. 

Q.  What  is  meant  here  hj  the  name  of  God? 

A.  God  himself, the  person  named, and  particularly  every  thing 
whereby  God  makes  himself  known,  such  as,  his  titles,  attributes, 

word,  &c. 

Q.  What  is  it  to  hallow  the  name  of  God? 

A.  It  is  to  sanctify,  honour,  or  glorify  God  himself,  and  to  do 
it  in  all  these  things  by  which  he  makes  himself  known,  Isa.  viii. 
13,  and  xxix.  23.   1  Pet.  iii.  15. 

Q.  Why  is  the  word  hallowed  or  sanctified  made  tise  of  rath- 
iher  than  glorified? 

A.  Because  God's  glory  doth  shine  most  in  his  holiness,  and 
God's  holiness  doth  beautify  all  his  other  attributes,  Isa.  vi.  3, 
andxii.  6.  Esod.  xv.  11. 

Q.  Is  there  not  a  vast  difference  between  God'^s  sanctifying  of 
us,  and  our  sanctifying  of  God? 

A.  Yes;  for  God's  sanctifying  of  us,  is  by  infusing  holiness 
into  us,  which  we  had  not  before;  but  our  sanctifying  God,  is  on- 
ly to  manifest  and  acknowledge  that  holiness  of  God,  which  he 
eternally  had,  and  will  have. 

T  2 


270  OF  THE  FIRST  PETITION. 

Q.  Whj  is  theptition  sci  down  in  the  third  person.  Hallow- 
ed l>y  thy  name? 

A.  To  include  all  persons  and  things  that  are  capable  of  doing 
it;  as,  1.  Let  us  who  pray  be  fit,  or  make  us  fit,  to  hallow  ihy 
ndme.  2.  Let  all  our  fellow-creatures  be  fitted  and  employed 
to  hallow  thy  name.  3.  Because  creatures  are  insufficient  to  do 
it,  Lord  let  thy  name  be  hallowed  by  thyself,  who  only  canst  do 
it  to  purpose. 

Q.  Are  we  not  taught  hy  this  petition  to  achnoidedge  that  we 
are  incapable  of  ourselves  to  do  any  thing  for  God^s  glory? 

A.  Yes;  and  therefore  Christ  will  have  us  to  ask  grace  from 
God  to  fit  us,  and  put  us  in  the  most  useful  circumstances  for  the    , 
glorifying  of  his  name.  \ 

Q .  Haw  is  it  that  we  hy  grace  may  hallow  and  glorify  God's 
naine?  i 

A.  J5y  adoring  his  excellencies;  owning  our  dependence  on  \ 
!iim;  trusting  and  believing  in  him;  reverencing  his  name,  his 
v/ord  and  ordinances;  praising  him,  and  calling  upon  him;  con- 
fessing and  forsaking  our  sins;  magnifying  God  in  his  works: 
justifying  him  in  his  judgments;  fruitfulness  in  good  works;  as- 
cribing llie  honour  of  all  we  do  to  him;  standing  up  for  his  glory; 
espousing  the  cause  of  truth  and  holiness;  suffering  for  them; 
witnessing  against  error,  sin,  and  every  thing  that^dishonoura 
Iiim;  and  commending  the  way  and  service  of  God  to  others, 
both  by  our  lips  and  lives. 

Q.  Doth  Christ  also  teach  vs  in  this  petition,  that  it  should  be 
cur  joy  and  endeavour  to  have  the  name  of  God  hallowed  and 
glorified  by  others,  as  well  as  hy  ourselves?  A.  Yes. 

Q.  W  hat  must  we  pray  for,  that  others  in  the  world  may  also 
glorify  his  name? 

A.  That  the  nations,  and  these  who  know  not  God,  may  be 
converted  to  him;  that  they  may  glorify  his  name  in  the  same 
manner  that  we  are  endeavouring  to  do  it;  and  that  they  may 
'-  come  and  declare  his  righteousness  to  a  people  that  shall  be 
born,"  Psal .  xlvii.  2,  3,  and  xxii.  27,  31. 

Q.  Should  we  not  join  our  endeavours  with  our  prayers,  in  or- 
der to  engage  others  to  glorify  God  ? 

A.  Yes,  according  to  our  stations. 

Q.   What  direction  Iiath  Christ  given  to  persons  of  all  stations 
for  that  end? 

A.  That  in  Matt.  v.  16.  "  Let  your  light  so  shine  before  men, 
that  they  may  see  your  good  works,  and  glorify  your  Father 
which  is  in  heaven." 

Q.  Seeing  we  come  so  far  short  of  our  duty  in  this  respect, 
ought  we  not  to  pray  that  God  may  glorify  his  own  name? 

A.  Yes,  w©  have  Christ  teachijig  us  this  by  his  own  example, 


OF  THE  SECOND  PETITION.  271 

John  xii.  28.  Father,  glorify  thy  name.     And   we  have  God's 
promise  that  he  will  do  it,  Ezek.  xxxviii.  23,  and  xxxvi.  23. 

Q.  How  is  it  that  God  doth  glorify  his  own  name? 

A.  By  pouring  out  his  Spirit  on  the  church,  and  disposing  all 
things  in  the  world  to  his  own  glory. 

Q.  How  doth  God  dispose  of  the  affairs  of  the  world  to  his 
oicn  glory  ? 

A.  By  overruling  the  occurrences  in  it,  to  such  events  and  is- 
sues as  may  best  promote  and  advance  the  glory  of  his  name;  as 
when  he  restrains  or  punishes  his  enemies,  and  vindicates  his 
name  from  the  reproaches  of  the  wicked;  when  he  relieves  his 
church  from  oppression,  removes  her  grievances,  establishes  pure 
worship  and  ordinances,  opens  a  door  for  reformation,  restores 
her  judges  as  at  the  first,  and  her  counsellors  as  at  the  begin- 
ning, Ezek.  xxviii.  24,  25,  26,  and  xxxvi.  23.  24,  37,  38,  and  xx. 
40,41.     Isa.  i.26.     Psalm  Ixxvi.  9,  10. 

Q.  Doth  not  Christ  teach  us  in  this  petition  to  pray  against 
every  thing  whereby  God''s  name  is  dishonoured?       A .  Yes. 

Q.   What  are  these  evils  ivhereby  God''s  name  is  dishonoured? 

A.  They  are  many,  such  as  atheism,  idolatry,  unbelief,  con- 
tempt of  God  and  his  worship,  swearing,  sabbath  breaking,  un- 
cleanness,  ^c. 

Q.  If  any  such  profane  persons  say  the  Lord''s  prayer,  doth 
nottheir  practice  contradict  their  prayers?  A.  Yes. 

Q.  Is  it  not  a  cutting  affliction  to  a  gracious  soul  to  see  or 
hear  God" s name  dishonoured?  A.  Yes,  Psal.  xlii.  10. 

Q.  Will  not  God  pour  contempt  upon  these  who  dishonour  his 
name? 

A.  Yes,  their  name  and  memory  shall  rol  here;  and  they  shall 
rise  to  shame  and  everlasting  contempt  hereafter,  Prov.  x.  7.  Dan. 
xii.  5. 

Q.  What  shall  be  done  to  these  who  honour  and  glorify  God^s 
name? 

a:  They  shall  lose  nothing  by  it,  1  Sam.  ii.  3.  Them  that 
honour  me,  I  will  honour. 

Q.  How  will  God  honour  these  who  honour  him? 

A.  He  will  put  honour  upon  their  persons,  upon  their  names, 
their  souls,  and  their  bodies:  he  will  honour  them  at  death  by 
sending  angels  for  them,  and  after  death  by  putting  robes  of  im- 
mortality and  crowns  of  righteousness  upon  them. 

Quest.  103.  What  do  we  pray  for  in  the  Second 
Petition  P 

•Ins,  In  the  Second  Petition  (which  is,  Thy  king- 
dom comej  we  pray,  That  Satan's  kingdom  maybe 


272  OF  THE  SECOND  PETITION. 

destroyed,  and  that  the  kingdom  of  grace  may  be  ad- 
vanced, ourselves  and  others  brought  into  it  and  kept 
in  it,  and  that  the  kingdom  of  glory  may  be  hastened. 

Q.    Why  doth  this  petit  ion  follow  tlie  former? 

A.  Because  we  cannot  hallow  or  glorify  God's  name  aright 
till  his  kingdom  come  in  our  souls. 

Q.   'V\'hat  is  signified  hy  the  kingdo?n  of  God  here? 

A.  Three  things;  1st.  The  preaching  of  the  gospel  is  called 
his  kingdom,  Matt.  xiii.  47.  2d]y.  A  work  of  saving  grace  in 
men's  souls  is  so  called,  Luke  xvii.  21.  3dly.  The  state  of  glo- 
ry in  heaven  is  also  called  the  kingdom  ofGod,  1  Cor.  xv.  50. — 
The  two  first  are  called  the  kingdom  of  grace  in  the  answer,  and 
ihe  third  is  called  the  kingdom  of  glory. 

Q.   Why  are  these  called  the  kingdom  of  grace  ? 

A.  Because  it  is  by  the  dispensation  of  the  gospel  that  a  work 
of  grace  is  begun  and  carried  on  in  the  souls  of  the  elect. 

Q.   Who  is  king  in  this  kingdom? 

A.  God;  but  he  governs  it  by  Jesus  Christ  his  viceroy,  whom 
he  hath  sent  to  reign  in  it,  and  hence  called  King  of  Zion,  Psal. 
ii.  6. 

Q.  Why  is  Chrisfs  gracious  work  in  his  peopWs  souls  call- 
ed a  kingdom? 

A.  Because,  wherever  grace  comes,  it  subdues  mutinous 
lusts,  rules  in  the  will  and  affections,  and  brings  the  whole  man 
in  subjection  to  Christ  and  his  righteous  sceptre,  2  Cor.  x.  5. 

Q.  Whether  is  it  the  coming  of  the  kingdom  of  grace  or  of 
glory  thai  we  pray  for  in  the  second  jyetiiion  ? 

A,  We  pray  for  the  coming  of  them  both,  and  that  because  the 
last  is  nothing  but  the  perfection  of  the  first,  and  the  glory  of  God 
is  more  fully  displayed  in  it. 

Q.  What  is  meant  by  the  coming  or  advancement  of  the  king- 
dom of  grace,  which  loe  are  here  taught  to  pray  for? 

A.  It  includes  the  spreading  and  success  of  the  gospel  through 
the  world,  and  the  removing  of  the  impediments  thereof.  Also  we 
pray  therein,  that  the  churches  of  Christ  every  where  may  have 
faithful  ministers,  pure  doctrine,  ordinances,  and  discipline,  with 
riuch  of  the  presence  and  power  of  God's  spirit  concurring  with 
the  same:  that  the  kingdom  of  God  may  beset  up  in  our  souls, 
and  in  the  souls  of  others,  and  a  work  of  grace  may  be  carried  on 
therein  to  perfection- 

Q .  What  are  these  impediments  of  the  coming  of  this  king- 
dom, that  we  must  pray  God  to  take  out  of  the  icay  ? 

A.  There  is  in  general  the  kingdom  of  Satan,  which  includes 
tthe  dominion  and  t^'ranny  of  sin^  of  anti  christ,  and  all  the  ene- 


OF  THE  SECOND  PETITION.  273 

mies  of  the  church;  the  overspreading  of  false  religions;  the  pre- 
vailing of  error,  idolatry,  superstition,  scandals,  divisions,  or  a 
corrupt  ministry  in  the  church — all  these  we  must  pray  against. 

Q.  How  doth  it  appear  thai  Satan  hath  a  kingdom  in  the 
world? 

A.  In  regard  Satan  is  styled  the  god  and  prince  of  this  world; 
and  the  wicked  are  his  children  and  subjects,  in  and  over  whom 
he  rules,  2  Cor.  iv.  4.  John  xiv.  30,  and  viii.  44.  Eph.  ii.  2.  2 
Tim.  ii.26. 

Q.  Is  Satan'^s  kingdom  very  large? 

A.  Yes,  it  is  much  further  spread  than  the  kingdom  of  Christ. 

Q.  How  comes  Satan  to  have  a  large  Icingdom? 

A.  By  our  first  parents  revolting  from  their  rightful  sovereign. 

Q.  Why  doth  God  permit  Satan  to  rule  over  the  world  in 
such  a  manner? 

A.  God  permits  it  as  a  righteous  act  of  vengeance  against  man 
for  revolting  from  the  sweet  government  of  his  Lord  and  Maker; 
and  also  to  glorify  his  name,  by  recovering  the  elect  from  Satan's 
dominion. 

Q.  Hath  Satan  any  right  to  govern  the  wicked? 

A.  No;  he  is  an  usurper,  though  they  are  become  his  willing 
slaves. 

Q.  Ought  we  not  to  pray  that  Satan''s  kingdom  may  be  de- 
stroyed ? 

A.  Yes;  for  while  it  stands,  it  hinders  the  coming  of  Christ's 
kingdom,  and  the  precious  souls  he  rules  over,  are  under  a  cruel 
government. 

Q.   What  is  the  meaning  of  the  word  Satan? 

A.  It  signifies  an  adversary;  and  well  he  may  be  called  so,  for 
he  is  the  adversary  that  goes  about  as  a  roaring  lion,  seeking  to 
devour  precious  souls,  Pet.  v.  8. 

Q.  What  is  meant  by  our  praying  to  destroy  Satan'^s  king- 
dom? 

A.  We  mean  that  Christ  may  bruise  the  old  serpent's  head, 
and  deliver  poor  souls  from  his  tyranny;  that  Jews,  Turks,  hea- 
thens, and  wicked  men,  may  be  brought  to  the  knowledge  and  obe- 
dience of  Christ. 

Q.  How  may  we  know  if  we  be  delivered  from  the  kingdom 
of  Satan,  and  brought  into  the  kingdom  of  Christ? 

A.  We  may  know  it  by  our  hearkening  to  the  Gospel  call,  by 
Gur  closing  with  Christ  in  all  his  offices,  by  our  surrendering  our 
hearts  to  be  his  throne,  our  loving  his  laws,  and  fighting  against 
his  enemies. 

Q.  Ought  these  to  pray,  Thy  kingdom  come,  in  whose  souls 
the  kingdom  of  grace  is  come  already? 

A.  Yes;  for  it  being  in  a  weak  condition,  they  must  still  pray 


274  OF  THE  THIRD  PETITION. 

that  it  may  come  with  more  power  into  them;  that  sin  may  be 
more  weakened,  and  grace  more  strengthened  and  increased;  and 
that  they  may  persevere  in  grace  to  tlie  end. 

Q.  Would  not  the  remarkable  coming  of  the  Jcingdom  of  grace 
produce  blessed  effects  in  the  loorld  ? 

A.  Yes:  for  then  godliness  would  be  in  esteem,  truth  would 
prevail  against  error,  iniquity  would  stop  its  mouth,  Jerusalem 
would  he  a  praise,  her  walls  would  be  repaired,  her  grievances 
redressed,  and  her  breaches  healed ;  then  should  her  ministers  be 
clothed  with  righteousness,  and  her  saints  shout  for  joy;  then 
should  sinners  fly  together  as  a  cloud, like  doves  to  their  windows 
— then  should  the  lion  lie  down  with  the  lamb,  the  weak  should 
be  as  David,  and  David  as  the  angel  of  God. 

Q.  What  do  we  pray  for  in  this  petition  with  respect  to  the 
Ixingdom  of  glory? 

A.  That  it  may  be  hastened. 

Q.   What  is  meant  by  the  Mngdojn  of  glory? 

A.  That  glorious  state  of  the  church  triumphant  in  heaven, 
when  they  shall  be  free  from  all  evil  and  enjoy  all  good,  and  reign 
with  Christ  for  ever. 

Q.    Why  is  the  heavenly  state  called  the  Jcingdom  of  God  ? 

A.  Because  in  that  state  God  reigns  over  his  people  gloriously, 
there  not  being  any  mutinous  lust  or  rebellious  thought  to  be 
found  among  them  .  And  they  themselves  shall  be  made  kings, 
and  shall  sit  with  Christ  in  his  throne,  and  reign  with  him  for 
ever.  Rev.  iii.  21,  and  xxii.  5. 

Q.  Who  are  these  that  are  entitled  to  that  Jdngdom  of  glory? 

A.  These  who  receive  Christ  as  their  King  now,  who  strive  to 
subdue  their  lusts,  who  live  as  pilgrims  her€,  who  keep  up  a  cor- 
respondence with  that  kingdom,  and  study  to  be  made  meet  for  it. 

Q.  Is  there  not  a  time  fixed  for  the  coming  of  this  hingdom? 
how  then  should  ice  pray  to  hasten  it? 

A.  Though  the  time  be  fixed,  yet  God  makes  it  our  duty  to  be 
longing  and  breathing  out  our  desires  for  the  coming  of  it,  accor- 
ding to  Christ's  promise.  Cant.  viii.  14.     Rev.  xxii.  20. 

Q.  How  is  this  longing  disposition  of  the  saints  expressed  ? 

A.  It  is  called  a  "  looking  for  and  hasting  unto  the  coming  of 
the  day  of  God,"  2  Pet.  iii.  12. 

Q.    IVhy  are  saints  of  this  longing  disposition? 

A.  Because  the  new  nature  inclines  them  to  desire  perfect 
freedom  from  sin,  and  full  communion  with  God. 

Quest.  103.  What  do  ice  jpray  for  in  the  third 
petition  ? 

Axis.  In  the  third  petition  (which  is,  Thy  will  he 
done  on  earth  as  it  is  in  heaven, J  we  pray  that  God 


OF  THE  THIRD  PETITION.  275 

by  his  grace  would  make  us  able  and  willing  to  know, 
obey,  and  submit  to  his  will  in  all  things,  as  the  an- 
gels do  in  heaven. 

Q.   Tf  liy  doth  tliis  petition  follow  upon  the  former? 

A.  To  teach  us,  that  the  doing  of  God's  will  is  the  way  to  pro- 
mote the  coming  of  his  kingdom. 

Q.   What  is  meant  by  the  will  of  God  here? 

A.  Both  the  will  of  God's  precept,  and  the  will  of  his  provi- 
dence, Matt.  vii.  21 .     J  Pet.  iii.  17. 

Q.  What  is  it  that  we  pray  for,  when  we  ash  that  the  will  of 
GodPs precept  may  he  done? 

A.  VVe  pray,  that  we  and  others  may,  by  God's  word  and  Spir- 
it, be  enlightened  to  know  his  will  revealed  to  us,  and  may  by  his 
grace  be  inclined  and  enabled  to  obey  it . 

Q.  Doth  not  this  suppose  that  we  are  naturally  Mind  and  igno- 
rant of  God'' s  will? 

A.  Yes ;  and  so  the  scriptures  tell  us,  Eph .  iv .  1 8,  and  v.  8 . 

Q.  Are  we  not  by  nature  also  unwilling  to  hnoio  the  will  of  God? 

A.  Yes;  Jobxxi.  14,  "  they  say  unto  God,  depart  from  us,  for 
we  desire  not  the  knowledge  of  thy  ways,"  Rom.  viii.  7. 

Q.   What  must  we  do  in  order  to  know  the  will  of  God? 

A.  We  must  search  the  scriptures  where  it  is  revealed  to  us, 
and  pray  for  the  teaching  of  the  Spirit  of  God,  who  only  can  ef- 
fectually remove  our  blindness  and  enmity,  and  give  us  the  saving 
knowledge  of  God's  will,  John  v.  39.     Psalms  cxix.  13,  33,  S6. 

Q.  Is  it  enough  for  a  man  to  know  God'^s  will  in  a  literal  man- 
ner? 

A.  No;  for  we  must  likewise  be  inclined  and  strengthened  to 
obey  it;  therefore  saith  our  Lord,  John  xiii.  17,  "  If  ye  know  these 
things,  happy  are  ye  if  ye  do  them." 

Q.  Will  not  knowing  ivithout  doing  make  a  man''s  case  the 
worse  ? 

A.  Yes,  it  will  make  his  hell  the  hotter,  according  to  Luke 
xii.  47. 

Q.  Are  we  not  naturally  jyr one  to  rebel  against  God''s  will  and 
to  do  the  will  of  the  flesh  and  of  the  devil? 

A.  Yes,  Rom.  viii.  8.   1  Peter  iv.  3.  Eph.  ii.  3.  John  viii.  44. 

Q.  Who  are  these  that  are  inclined  to  do  the  will  of  God? 

A.  These  who  have  God's  law  written  in  their  hearts,  which 
God  promiseth  to  do  to  all  these  whom  he  renews  by  his  Spirit, 
Jer.  xxxi.  33. 

Q.   If  hat  is  it  to  write  his  law  in  their  hearts? 

A,  It  is  to  make  them  intimately  acquainted  with  it,  to  give 
them  a  heart  love  and  inward  conformity  to  it,  and  a  ready  dis- 
position to  obey  it. 


£76  OF  THE  THIRD  PETITION.  | 

Q.  Is  it  not  the  Spirit  of  God  that  must  work  in  us  both  to  will 
and  to  do  tvhat  he  requires  in  his  law  ? 

A.  Yes,  Phil.  ii.  13.  Ezek.  xxxvi.  27. 

Q.  what  is  it  that  we  ask  in  this  jittitionj  when  we  pray  that 
the  will  of  God^s  providence  may  he  done? 

A.  That  God  may  give  us  and  others,  grace  to  submit  to  afflic- 
ting dispensations,  when  it  is  the  will  of  God  to  send  them,  Acts 
xxi.  14. 

Q.  What  is  that  holy  submission  to  the  will  of  God  which 
Christians  ought  to  have,  when  they  meet  with  affiiciion? 

A.  It  is  a  gracious  disposition  of  soul,  whereby  a  Christian  is 
inclined  to  acknowledge  God's  wise  hand  in  all  he  meets  with, 
and  to  be  content  to  be  wholly  at  God's  disposal,  without  mur- 
muring against  him,  I  Samuel  iii.  18.     2  Samuel  xv.  26- 

Q.   Wherefore  may  ice  not  murmur  under  ajjliction? 

A-  Because  God  is  righteous  in  all  his  ways,  and  doth  punish 
us  less  than  our  iniquities  deserve;  and,  if  he  take  away  any  of 
our  comforts,  he  but  takes  v^liat  isiiis  own,  Psalm  cxlv*  17,  Ezra 
ix.  13-    I  Chron  xxiv.  14. 

Q .  When  is  it  that  a  Christian  is  in  greatest  hazard  of  mur- 
muring ? 

A.  When  he  meets  with  poverty,  reproach,  the  loss  of  near  re^ 
lations,  or  with  sharp  bodily  pain. 

Q.   what  should  quiet  us  in  such  cases? 

A.  Serious  consideration,  that  we  have  procured  all  this  to 
ourselves,  that  he  is  a  holy  God  that  hath  done  it,  and  that  he 
sees  it  needful  for  us. 

Q.   what  are  ice  taught  by  these  words  in  the  petition,  on  ea  rth  ? 

A.  That  our  concern  for  the  glory  of  God  and  good  of  souls, 
should  be  very  extensive;  for  we  should  desire  that  all  the  inhabi- 
tants of  the  earth  may  be  engaged  to  obey  the  will  of  our  heavenly 
Father. 

Q.   lihat  is  meant  by  these  woj'ds,  as  it  is  in  heaven? 

A.  These  words  shew  what  manner  of  obedience  we  should 
aim  at  and  pray  for,  that  it  should  be  like  that  of  tiie  angels  and 
glorified  saints  in  heaven. 

Q.   Where  do  ice  read  of  the  angels  doing  the  will  of  God? 

A-  In  Psalm  ciii.  21*  "  Ye  angels  that  excel  in  strength,  that 
do  his  commandments,  hearkening  to  the  voice  of  his  word." 

Q.  Where  do  ice  read  of  the  glorified  saints  doing  the  ivill  of 
God?    A.  In  Rev,  xxii.  3. "  There  his  servants  shall  serve  him."' 

Q.   What  may  we  inferfrom  such  texts  ? 

A'  That  it  is  no  disparagement,  but  our  highest  honor,  to  serve 
God  on  earth;  seeing  in  heaven  both  angels  and  saints  do  serve 
him. 

Q.  Is  there  not  a  great  difference  between  their  obedience  and 
ours? 


OF  THE  FOURTH  PETITION.  277 

-4..  Yes;  for  tliey  do  the  will  of  God  in  a  perfect  manner,  but 
we  do  it  imperfectly. 

Q.  How  then  can  ive  imitate  these  heavenly  inhabitants? 

A.  In  doing  the  will  of  God  according  to  our  slate  and  abilitv, 
as  they  do  according  to  theirs. 

Q.  How  is  it  that  angels  and  saints  do  the  will  of  God  in  hea- 


ven i 


A.  They  do  it  presently,  sincerely,  humbly,  cheerfully,  entire- 
ly, diligently,  fervently,  constantly,  and  unweariedly:  and  in 
these  we  should  study  through  grace  to  imitate  them,  humbly  be- 
wailing our  short  comings,  and  earnestly  praying  to  God  in 
Christ's  name  for  more  strength. 

Q.  May  not  all  such  upright  souls  firmly  hope  the  time  is  has- 
tening when  they  shall  obey  God  like  angels? 

A.  Yes,  according  to  Luke  xx.  36. 

Q.  Are  not  the  most  part  on  earth  unmindful  of  these  excel- 
lent patterns  of  obedience  1 

A.  Yes,  and  particularly  they  who  make  the  practice  of  the 
wordthe  rule  of  their  doings;  and  they  who  delay  in  performing 
God's  will ;  also,  they  who  do  it  only  by  fits,  and  they  who  do  it 
negligently. 

Q.  Is  it  not  a  great  part  of  the  service  of  angels  and  saints 
m  heaven  to  sing  songs  of  praise  to  God  ?  A.   Yes. 

Q.    IV  hat  do  they  praise  him  fori 

A.  They  praise  him  for  his  works  of  creation  and  providence 
and  especially  for  his  work  of  redemption  by  Jesus  Christ  •  hcice 
they  are  said  to   sing  the   song  of  Moses,  and  the  song  of  the 
Lamb,  Rev,  xv.3.  ^ 

Q.  Wherefore  are  their  songs  in  heaven  so  styled? 
^  A.  They  are  called  the  song  of  Moses,  because  it  was  Moses 
tnat  gave  us  the  account  of  God's  wonderful  works  of  creation 
and  also  his  wonderful  works  of  providence  in  preserving  the 
church  and  punishing  her  enemies,  in  the  deluge,  in  Egypt,  and 
at  the  Red  Sea,  upon  which  occasion  we  have  Moses'  triumphant 
song  recorded,  Ex.  xv.  Again,  their  songs  may  well  be  called 
the  song  of  the  Lamb,  seeing  Christ  the  Lamb  of  God  is  the  sub- 
ject matter  of  their  songs,  in  regard  of  his  amazing  free  love  in 
undertaking,  carrying  on,  and  finishing  that  glorious  work  of  our 
redemption.  And  in  these  works  of  creation,  providence  and 
redemption,  saints  and  angels  will  find  abundant  matter  of  oraise 
to  all  eternity.  ^ 

Quest.  104.  What  do  we  jpray  for  in  the  fourth 
•petition  ?  *' 

Ans.  In  the  fourth  petition  (which  is.  Give  us 
this  day  our  daily  bread^J  we  pray,  that  of  God's. 

2^ 


278  OF  THE  FOURTH  PETITION. 

free  ""iTt,  we  may  receive  a  competent  portion  of  the 
i;ootftbin2;s  of  this  life,  and  enjoy  his  blessing  with 
thera. 

Q    \ViiatisincanthyhrGdidherc? 

A.  Food  proper  for  our  bodies, a  part  being  taken  for  the  whole; 
asin  John  xiii.  8,  and  other  places. 

Q.  Arc  we  not  to  pray  for  other  things  to  our  bodies  besides 

a'  Yes;  and  bread  is  sometimes  taken  in  a  large  sense,  for  all 
things  needful  for  upholding  the  body  in  this  life,  as  in  Gen.  ii.  j 
19  "and  so  it  includes  habitations,  health,  sleep,  clothes,  medi- 
cines and  another  necessaries  of  life,  which  we  are  likewise  to 
pray  for:  as  also  for  averting  of  these  evils  which  would  destroy 
our  bodies,  or  the  means  of  supporting  them ;  such  as  bad  seasons, 
famine,  war,  violence,  burnings,  plagues,  &c.        ^ 

Q  Why  doth  Christ  mention  bread  only  in  this  prayer.^ 
A  To  teach  us,  that  we  have  forfeited  the  good  things  of  this 
life  and  deserved  to  be  deprived  of  them  all:  that  the  least  crumb 
of  bread  is  God's  free  gift,  which  we  can  nowise  merit  at  his  hand 
—and  likewise  to  teach  us,  not  to  ask  delicacies  or  dainties,  but 
only  necessaries,  and  to  be  content  with  a  sober  mamtenance,  1  j 

'Pim    vi     R 

Q.  Is  not  the  bread  we  ash  for,  the  Lords?  why  then  do  we  call 
it  our  hxe^d,  as  if  we  had  a  right  to  it?  r-   .   r     i. 

A  It  is  called  ours,  not  that  we  deserve  it  from  God,  tor  he 
oweth  no  man  any  thing;  butbecause  God  is  pleased,  of  his  free 
aift  to  man,  to  appoint  it  for  our  preservation;  and  likewise,  to 
Teach  us,  to  see  what  title  we  have  to  the  bread  we  eat,  that  it  be 
our  own  bread,  and  not  another  man's. 

Q.  Tl  7io  arc  they  that  cannot  call  the  bread  they  eat  their  own 

bread?  .       i  •    n  • 

4  Such  as  eat  the  bread  of  idleness,  mentioned  m  I'rov.  xxxi . 
^^n  that  is,  bread  they  do  not  work  for,  but  live  at  the  cost  of 
others- likewise  these  who  eat  the  bread  of  violence  or  deceit, 
mentioned  in  Prov.  ivM7,and  xx.  17,  that  is,  bread  got  by  rapine 
and  injustice;  these  cannot  be  said  to  eat  their  own  bread. 

Q.  ^^'hat  is  required  of  us,  that  the  bread  weeat  may  be  called 

A  1st  We  must  see  that  we  have  a  civil  right  to  it,  as  having 
acquired  "it  by  honest  and  lawful  means,  2  Thess.  iii.  12.  2dly. 
We  must  see  also  to  have  a  covenant  right  to  our  bread,  by  being 
interested  in  Christ  who  is  the  heir  of  all  things,  through  whose 
purchase  earthly  things  are  given  to  believers  in  a  covenant  way, 
Rom.viii.32.     iCor   iii.  22,23.  Isa.  xxxiii.  16.  i 

q  Can  unbelievers  say  before  God  as  well  as  believers,  our  bread 


OF  THE  FOURTH  PETITION.  27^ 

A.  No;  for,  whatever  civil  right  they  have  to  what  they  pos- 
sess, they  have  nothing  by  covenant  right;  whatever  they  have  by 
God's  providence,  is  with  his  leave;  they  have  nothing  by  God'.v 
promise,  or  with  his  love.  It  is  only  believers  who  are  rightful 
heirs  and  possessors  of  the  world.  So  that  unbelievers,  who  a- 
bound  in  wealth,  have  cause  to  be  deeply  humbled  before  God, 
and  to  say,  alas!  we  are  but  usurpers  of  God's  good  things,  we 
have  no  good  right  to  them  before  hitn,  Psal.  xxxvii.  9,  1 1.  Matt. 
V.5.    1  Tim.  iv.  8. 

Q,   What  is  meant  hy  daily  bread  in  this  petition? 
A.  Such  a  portion  of  outward  things  as  is  necessary  and  sufH- 
cient  for  our  subsistence  from  one  day  to  another. 

Q.   Why  doth  Christ  direct  us  to  pi'ayfor  daily,  and  not  for 
yearly  bread? 

A.  To  teach  us  these  tilings:  1st,  Not  to  look  for  many  days, 
or  great  things  in  the  world,  but  to  live  every  day  as  if  it  were 
our  last;  hence  it  is  added  in  the  petition.  Give  us  this  day,  Prov, 
xxvii.  1.  2dly,  To  live  in  a  daily  and  constant  dependence  upon 
God,  without  anxious  cares  about  futurities.  Matt.  vi.  Phil.iv. 
6.  3dly,  To  exercise  ourselves  daily  in  prayer,  acknowledging 
God  for  every  mercy,  and  seeking  his  blessing  thereupon,  Psahu 
Iv.  17.     1  Thess.v.  17. 

Q.  May  ive  ask  for  riches  or  great  things  for  ourselces? 
A.   No;  for  God  forbids  us,  telling  us  that  they   v/ho  will  be 
rich,  fail  into  many  temptations  and  snares,  Jer.  xlv.  1  Tim.vi.  9. 
Q.    Vfhat  if  God  should  think  fit  to  bestow  riches  upon  us? 
A.  Then   we  should    receive  them  out  of  God's   hand   v/ith 
thankfulness,  begging  for  grace  to  use  them  for  his  glory,  and  to 
preserve  us  from  the  snares  and  temptations  which  usually  attend 
them,  Gen.  xxxii.  10. 

Q.    What  are  these  temptations? 

A,  When  riches  increase,  men  are  tempted  to  set  their  hearts 
upon  them,  to  trust  '\\\  them,  to  be  proud,  to  forget  God,  and  to 
oppress  others,  Psalm  Ixii.  10.  1  Tim.  vi.  IT.  Deut.  viii.  13,  14. 
James  ii .  6. 

Q.  Is  not  poverty  attended  also  with  temptations?        A.  Ye«. 
Q.   What  arc  these  Icvrpfations ? 

A.  Tjjo  poor  are  tcfnpled  to  discontentment  v.'ith  their  lot,  and 
to  use  unlawful  shifts  to  better  it,  Prov.  xxx.  9. 

Q.  What  condition  then  is  freest  from  tcjnptation  and  the  most 
to  he  desired? 

A.  A  middle  condition,  with  a  competent  portion  of  tJie  good 
things  of  this  life — upon  which  account  Agur  made  in  his  prayer 
lo  God,  Prov.  xxx.  8.  '•'  Give  me  neither  poverty  nor  riches,  feevi 
me  with  food  convenient  for  me." 
Q.   What  is  to  be  understood  by  a  competent  portion  ? 


280  OF  THE  FOURTH  PETITION. 

A.  Such  a  portion  as  our  needs  and  circumstances  do  require, 
and  which  God  sees  to  be  fittest  for  us- 

Q.  Is  God  the  best  judge  of  what  we  need? 
A,  Yes;  for  our  heavenly  Father,  who  knows  all  our  needs,  ia 
infinitely  good  and  wise,  Matt.  vi.  32. 

Q.  Seeing  our  heavenly  father  knows  our  need  of  temporal 
things,  why  need  we  ask  them  oj  him? 

A.  Because  he  desires  to  hear  his  people's  voice,  and  he 
v\ould  have  them  to  acknowledge  that  all  things  come  from  him. 

Q.  Have  we  nothing  to  do  hut  to  pray  for  our  daily  bread? 

A.  God  halli  appointed  us  also  to  labour  for  it,  Gen.  iii.  19. 
"  In  the  sweat  of  thy  face  shalt  thou  eat  bread,  till  thou  return 
unto  the  ground." 

Q.  Is  not  God  offended  with  these  who  pretend  to  pray  for 
bread,  and  will  not  work  for  it?        A.  Yes;  2  Thess.  iii.  10. 

Q.  //  menmust  labor  for  their  bread  why  must  they  pray  to 
God  for  ii  ? 

A.  Because  it  is  God  that  must  give  us  wisdom  and  strength 
to  labour,  that  must  make  our  labour  successful,  and  make  tem- 
poral things  effectual  to  nourish  and  sustain  us,  Deut.  viii.  18. 
Psalm  cxxvii.  2.  Lev.  xxvi.  26.   Deut.  viii.  3. 

Q.  Ought  the  rich  icho  are  icell  provided,  to  pray  for  their 
daily  bread? 

A.  Yes,  they  ought  to  pray  that  what  is  given  may  be  blessed 
to  them,  continued  with  them,  and  that  they  may  receive  it  as  out 
of  the  Lord's  hand. 

Q.  Why  must  we  seek  the  blessing  of  God  icith  outward  good 
things? 

A.  Because  without  it  they  would  be  cursed  and  hurtful  unto 
us,  Hag.  i.  6.  Mai.  ii.  2. 

Q.  Is  not  a  little  with  the  blessing  of  God,  better  than  the 
riches  of  the  wicked?  JL.  Yes,  Psalm  xxxvii.  16.         i 

Q.  What  must  we  do,  that  our  portion  in  outward  things  may 
be  blessed  and  comfortable  to  us? 

A.  We  must  secure  an  interest  in  Christ  the  purchaser,  guard 
against  distracting  cares,  trust  in  the  providence  of  our  heavenly 
Father,  be  content  with  his  allowance  and  thankful  for  it,  deal 
justly  with  all  men,  and  use  the  gifts  of  God  for  his  glory. 

Q.  Doththis  petition  forbid  all  sort  of  care  or  laying  up  for 
afterwards  ? 

A.  No;  for  some  care  in  the  way  of  prudent  foresight  is  need- 
ful to  provide  for  children  and  families,  and  nowise  inconsistent 
with  trusting  to  God  for  daily  bread,  2  Cor.  xii.  14.  1  Tim.  v.  8. 
We  see  Josepii  laid  up  for  the  approaching  famine,  and  Solomon 
commends  him  that  gathered  in  summer.  Nay,  Christ  himself 
desired  the  remaining  fragments  to  be  gathered  up,  and  he  had  a 


OF  THE  FIFTH  PETITION.  231 

purse-bearer  to  have  something  before  hand  for  their  needs,  Gen. 
xli.  48.  Prov.  vi.  6,  7,  8,  &c.  John  vi.  12  &  xiii.  29.  Pro.  xxxi.  16. 

Q.  What  are  these  cares  which  are  inconsistent  with  thisjyetition  ? 

A.  These  which  arise  from  affection  to  earthly  things,  which 
draw  on  men  to  use  unlawful  methods  to  get  them,  or  are  atten- 
ded with  disquieting  or  distrustful  thoughts. 

Quest.  10 J.  What  do  ive  ^prayfor  in  iJie  fifth  pe- 
tition P 

Jins.  In  the  fifth  petition  (which  is,  ^nd forgive 
us  our  debts,  as  tve  forgive  our  dehforSjJ  we  pray 
that  God,  for  Christ's  sake,  would  freely  pardon  all 
our  sins  :  which  we  are  the  rather  encouraged  to  ask, 
because  by  his  grace  we  are  enabled  from  the  heart  to 
forgive  others. 

Q.  How  is  it  that  we  find  in  the  Lord'' s  jiraycr  hut  one  pe- 
titionfor  temporal  things,  arid  so  many  for  spiritual? 

A.  To  teach  us  to  be  far  more  careful  about  the  precious  im- 
mortal soul,  than  about  the  poor  dying  body. 

Q.  Why  is  this  petition  annexed,  by  the  copulative  and,  to  the 
former  petition  ^ 

A.  To  teach  us,  that  worldly  enjoyments  can  give  no  comfort 
without  pardon  of  sin;  and  therefore,  when  we  ask  for  the  one, 
we  should  with  the  same  breath  pray  for  the  other:  for,  let  a  man 
have  never  so  much  of  the  world,  he  is  a  miserable  creature  if  he 
want  pardon. 

Q.  What  is  meant  by  our  dehis  here?  A.  Our  sins  against  God. 

Q.  How  can  sin  be  called  a  debt,  seeing  obedience  is  proper- 
ly the  debt  ice  owe  unto  God? 

A.  Sin  is  also  called  a  debt,  because,  when  we  fail  to  pay  the 
debt  of  obedience,  we  contract  a  new  debt  to  the  justice  of  God ; 
by  sin  we  become  bound  to  satisfy  justice  for  the  wrong  done 
•thereto,  by  suffering  eternal  punishment,  and  God,  as  the  creditor, 
hath  right  to  insist  for  this  satisfaction  when  he  will. 

Q.  Have  ice  not  the  properties  of  bad  debtors  ? 

A,  Yes ;  for  we  are  wliolly  insolvent,  we  are  turned  careless  about 
paying  our  debts,  we  are  unwilling  to  confess  debt,  we  shift  clear- 
ing of  accounts,  we  keep  out  of  our  creditor's  way,  and  love  not 
to  meet  with  him. 

Q.  Doth  not  the  debt  of  sin  expose  us  to  greater  misery  than 
any  other  debt  ivhatsoeverl 

A.  Yes;  for  other  debts  but  expose  men's  bodies  to  misery  here, 
which  death  puts  an  end  to;  but  the  debt  of  sin  exposeth  both  our 
souls  and  bodies  to  eternal  miseries  in  hell,  the  worst  of  all  prisons, 
Gui  of  which  there  is  no  hope  of  liberation. 

Z  2 


282  OF  THE  FIFTH  PETITION. 

Q.  Is  there  any  man  able  to  pay  his  own  debt? 

A.  No,  ijot  the  least  fartliing  of  il. 

Q.  How  then  shall  we  he  delivered  from  the  burden  of  our  dells  ? 

A.  We  must  pray  to  God  for  a  free  pardon,  as  we  are  taught 
m  ihis  petition,  Forgive  vs  our  debts? 

Q.  Hill  God  forgive  our  debts  without  satisfaction  to  his  justice  ? 

A.  No;  but  he  iiath  provided  a  Surety  for  us,  who  hath  made 
full  satisfaction,  even  the  Lord  Jesus  Christ,  for  whose  sake  we    j 
must  pray  for  pardon.  \ 

Q,  If  Christ  hath  satisfied  for  the  debt,  how  is  the  pardon  free  ? 

A.  It  is  free  to  us,  because  God  exacts  no  satisfaction  from  us;    j 
and  as  for  the  Surety  from  whom  he  exacts  it,  he  gave  hitn  to  u^     : 
freely,  without  our  deserving  or  desire:  so  that  the  pardon  is  still 
friiQ  to  us,  according  to  Rom.  iii.  24.  Being  justified  freely  by 
his  grace,  through  the  redemption  that  is  in  Jesus  Christ. 

Q.  What  means  must  be  used  by  us,  for  receiving  of  this  free 
pardon ? 

A.  We  must  with  believing  and  penitent  hearts  go  to  the  mer- 
cy of  God  in  Jesus  Christ,  and  plead  for  forgiveness  for  his  sake:   j 
and  at  the  same  time  we  must  be  careful,  as  Christ  teacheth  us,.    ' 
to  be  in  a  disposition  to  forgive  our  debtors. 

Q.    Who  are  these  meant  by  otir  debtors  here?  j 

.4.  All  these  who  have  injured  or  wronged  us  in  our  persons,  J 
estates,  names,  relations,  or  in  any  thing  else.  I 

Q.  What  is  it  for  us  to  forgive  the  faults  of  such  debtors? 

A.  It  is  to  pass  them  over  without  any  hatred  or  desire  of  re- 
yenge  against  them,  and  to  be  ready  to  do  them  good  when  it  is 
ia  our  power. 

Q.  Do  these  forgive  others  heartily,  who  wi^h  them  evil,  or  are 
secretly  glad  when  evil  befals  them  ?  A.  No . 

Q.  What  case  are  these  in,  who  will  not  forgive  others  their 
trespasses  ? 

A.  Christ  saith,  that  neither  will  God  forgive  them,  Matt.  vi.  15.  ^ 

Q.  Do  we  any  wise  merit  forgiveness  from  God,  by  our  for- 
giving others? 

A.  No;  it  is  only  an  encouragement  to  expect  forgiveness  from 
God,  when  we  feel  this  testimony  of  God's  grace  in  our  hearts,  in- 
clining us  to  forgive  others. 

Q.  Are  we  not  able  of  ourselves  io  forgive  others  ? 

A,  No;  we  must  have  the  grace  of  God  to  enable  us  to  do  it, 
Like  xvii.  3,  &c. 

Q.  Doth  the  particle  as,  in  the  petition,  import  an  equality  in 

our  forgiving  others  ivifh  God'^s  forgiving  7is  ? 

^  A.  No;  for  vye cannot  forgive  as  freely,  perfectly,  and  finally,  as 

God  doth :  but  it  is  a  nole  of  similitude,  and  of  our  desir6  to  imitate 

God  in  his  forgiving  of  us,  and  that  we  do  it  heartily  and  sincereljr. 


OF  THE  SIXTH  PETlTiON,  283 

Q.  Is  it  not  highly  dangerous  to  use  the  Lord* s  prayer  with  a 
vialicious  heart? 

A.  Yes;  for  such  use  a  fearful  imprecation  against  themselves, 
praying  that  God  may  decl  vvilh  them  as  tiiey  do  with  others, 
which  is,  that  he  may  not  forgive  them  at  all. 

Q.  How  shall  we  attain  to  thisforgimng  temper  of  spirit? 

A.  By  seeking  it  from  God,  and  considering  our  Savioui's  pre- 
cept and  example,  and  the  promise  of  forgiveness  annexed  to  it, 
Matt.  vi.  14.  And  also  by  minding  that  we  wrong  God  much 
more  than  any  rnan  doth  wrong  us:  and,  if  God  be  willing  to  for- 
give us  ten  thousand  talents,  we  may  well  forgive  our  neighbour 
a  few  pence,  Matt,  xviii.  32,  33. 

Q.  Must  we  forgive  these  who  do  not  desire  it  of  us,  nor  re- 
pent of  what  they  have  done  to  us? 

A.  Yes;  for  we  find  Christ  and  Stephen  did  so. 

Q.  Do  they  not  still  remain  debtors  to  God  for  these  sins  if 
they  repent  not,  though  tee  have  forgiven  them? 

A.  Yes ;  and  therefore  these  who  injure  their  neighbors,  should 
not  be  satisfied  with  a  remission  from  them,  but  must  cry  to  God 
for  his  forgiveness  also,  saying  with  David,  Psalm  li.  4.  Against 
ihee,  thee  only,  have  1  sinned.  As  if  he  had  said,  the  wrong  I 
have  done  to  others  is  little,  in  comparison  of  what  l  have  done 
against  thee. 

Quest,  106,  what  do  ive  pray  for  in  the  sixth  feti- 
Hon  ? 

Jlns.  In  the  sixtli  petition  (whicliis,  and  lead  us  not 
into  fejnptalion,  but  deliver  us  from  evil)  we  pray, 
that  God  would  either  keep  us  from  being  tempted  to 
sin,  or  support  and  deliver  us  when  we  are  tempted. 

Q.  Why  is  this  petition  connected  with  the  former  by  the  cop" 
ulative  nndl 

A.  To  teach  us  two  things;  1.  That  pardoned  souls  are  the 
special  objecls  of  Satan's  malice.  2.  That,  when  past  sins  are  for- 
given, we  should  be  very  watchful  against  sin  for  the  future,  Psal. 
Ixxxv.  8. 

Q.   What  are  these  temptations  we  are  liable  to? 

A.  Tliey  are  of  two  sorts,  some  to  try  us,  others  to  seduce  us, 

Q.   Whence  come  these  temptntions  for  trial? 

A.  From  God:  thus  did  he  tempt  Abriham,  Gen.  xxii.  1. 

Q.   W  hy  doth  God  te^npt  his  people  ? 

A.  For  the  trial  oftheir  fiith,  and  iheir  other  graces,!  Pet.  i.6, 7. 

Q.  Sceittg  God  knows  peifectly  what  is  in  every  man,  what 
need  is  therefor  his  trying  of  them? 


234  OF  THE  SIXTH  PETITION. 

A.  God  tries  his  people,  not  for  his  sake,  but  their  own  sakes, 
that  they  may  know  themselves  the  better;  and  also  for  the  sake  of 
others,  who  by  seeing  their  graces  may  be  quickened  to  imitate 
them,  or  by  observing  their  weakness  may  learn  to  walk  humbly 
before  God. 

Q.  How  is  it  said,  James  i .  13.  that  God  tempteth  no  man? 

A.  The  meaning  there  is,  that  God  doth  not  tempt  any  man  to 
seduce  or  entice  him  to  sin. 

Q.  Whence  then  come  these  temptations  for  seduction? 

A.  From  the  devil,  the  world,  and  the  flesh. 

Q.  Is  not  Satan  called  the  tempter,  Matth.  iv.  3.    And  tihy? 

A.  Because  he  hath  a  main  hand  in  our  temptations  to  sin,  and 
it  is  his  constant  work  and  business  to  seduce  and  entice  men  to 
evil. 

Q.  Is  not  Satan  a  very  subtle  tempter? 

A.  Yes,  as  by  his  considering  the  conditions  of  men,  and  his 
choosing  the  fittest  seasons  and  instruments,  and  the  most  suita- 
ble baits  to  prevail  with  them;  and  by  his  transforming  himself 
sometimes  into  an  angel  of  light.  And  hence  the  scriptures  call 
him  the  old  serpent,  and  speak  of  his  devices,  wiles,  snares,  &,c. 
Job.  i.  8.  Rev.xii.9.  2  Cor.ii.  11.  Eph.  vi.  11.  2  Tim. 
ii.  26.     2  Cor.  xi.  14. 

Q .  Is  not  the  tempter  very  cruel,  as  well  as  subtle? 

A.  Yes,  and  therefore  he  is  called  a  roaring  lion,  1  Pet.  v.  8. 
for  he  devours  his  prey  without  mercy,  when  once  he  is  master 
of  it.  Although  at  first  he  cunningly  tempts  and  entices  men  to 
commit  sin,  yet  he  afterwards  cruelly  accuses  them  of  it,  and 
torments  them  for  it. 

Q.  Doth  not  Satan  prevail  the  more  easily  against  us,  by  rea- 
son of  the  strong  friends  he  hath  within  us  ? 

A.  Yes,  the  lusts  of  the  flesh  are  ready  always,  like  Delilah,  to 
deliver  us  up  to  him.  Judges  xvi. 

Q.  What  is  to  be  understood  by  these  words,  lead  us  not  into 
temptation? " 

A.  In  these  words  we  pray.  tha;t  God  may  not  expose  us  to 
temptations,  nor  deliver  us  up  to  the  tempter's  will;  that,  when 
we  are  exposed,  God  may  not  withhold  his  supporting  grace,  but 
strengthen  us  to  resist  tiie  temptation. 

Q.  Doth  God  sometimes  as  a  Judge  desert  men,  and  leave  them 
to  Satan'' s power? 

A.  Yes;andhedoth  justly,  as  being  provoked  to  it  by  their  sins, 
i  Sam.  xvi.  14.  Jobi.  1*2.  Psal.  cix.6.  Rom.  i.  24.  2  Thess.  ii.  11. 

Q.  HoiD  doth  God,  keep  us  from  being  tempted  to  sin? 

A.  Either  by  sanctifyingournatures,  or  by  bindingup  the  tempt- 
er, or  by  keeping  us  from  coming  into  the  way  of  temptations.  Some- 
times the  Lorddolh  hedge  up  his  people's  way  with  tlie  thorns  of  af- 


OF  THE  SIXTH  PETITION.  286 

fliction,  to  keep  them  from  straying  into  dangerous  by-paths,  Hos. 
ii.6. 

Q.  While  we  pray  to  God  to  keep  us  from  being  tempted  ia 
sin,  should  we  not  at  the  same  time  be  diligent  in  watching  over 
ourselves  ? 

A.  Yes;  our  Lord  will  have  watching  to  go  along  with  prayer, 
Matt,  xxvi.4 1 .  «  Watch  and  pray^  that  ye  enter  not  into  temptation.' 

Q.  Doth  not  God  sometimes  suffer  his  dear  saints  to  be  tempt- 
ed by  Satan? 

A.  Yes;  he  sees  fit  to  do  so  for  their  good,  to  try  their  graces, 
to  abate  their  pride,  to  excite  their  prayers,  to  shew  them  their 
need  of  living  by  faith  on  Christ,  to  make  them  weary  of  the  land 
where  Satan  goes  his  circuit,  and  long  for  heaven  where  Uiey 
shall  be  out  of  his  reach  for  ever. 

Q,  Why  doth  Satan  continue  his  assaults  against  God'^speo' 
pie,  seeing  he  cannot  ruin  them? 

A.  Such  is  his  malice,  if  he  cannot  keep  them  out  of  heaven, 
he  will  make  their  passage  to  it  as  uneasy  as  possible. 

Q.  What  grounds  of  comfort  doth  God  afford  his  people  un- 
der temptation? 

A.  It  is  comfortable  to  them  to  know  that  their  Redeemer  hath 
Satan  in  his  chain,  so  that  he  can  go  no  farther  in  tempting  than 
Christ  gives  him  leave;  that  he  hath  given  them  his  sweet  and 
faithful  promises  to  Support  them;  and  that  he  himself  was  wil- 
ling to  be  tempted  of  the  devil,  that  he  might  be  the  more  capable 
to  sympathize  with  his  people,  and  ready  to  succour  them  when 
tempted,  Heb.  ii.  18. 

Q.  What  are  these  promises,  which  Christ  has  given  his  peo- 
ple to  support  them  under  temptation? 

A,  He  hath  promised  them  his  gracious  presence  with  them 
under  their  sharpest  trials;  and  that  he  will  not  sutler  them  to  be 
tempted  above  what  they  are  able,  but  with  the  temptation  will 
also  make  a  way  of  escape,  Isa.  xliii.  2.  Heb.  xiii.  5.  1  Cor.  x.  13. 

Q.  How  is  it  that  Christ  succours  his  people  when  they  are 
iew.pted  ? 

A.  He  sends  his  Spirit  to  fortify  grace  in  them,  and  bring  his 
promises  to  their  remembrance;  he  intercedes  for  them  that  their 
faith  fail  not,  and  he  seasonably  takes  off  the  tempter  from  them. 

Q.  Can  no  man  preserve  himself  in  the  hour  of  temptation? 
A.  No;  for  it  is  God  only  that  is  able  to  keep  us  from  falling, 
Jude24. 

Q .  Doth  not  Satan  sometimes  throw  in  unbelieving  and  blas- 
phemous thoughts  into  the  minds  ofGod'^s  people?     A.   Yes. 

Q.  Will  God  charge  his  people  with  guilt  upon  account  of 
these  temptations? 


^QG  OF  THE  CONCLUSION 

A.  No,  ifthey  hate  them,  grieve  for  them,  and  give  no  consent    j 
unto  them.  ' 

Q.  What  is  meant  by  the  evil,  in  this  j)ctition  we  pray  to  he 
deliveredfrom  ? 

A.  We  here  pray  to  be  delivered  from  the  evil  one,  the  devil; 
from  the  evil  of  evils,  sinj  from  the  evil  of  temptation  here,  and 
the  evil  of  punishment  in  hell  hereafter. 

Q,  Is  there  nothing  else  required  of  us,  hut  to  pray  to  he  de- 
livered from  evill 

A.  We  must  also  watch,  and  carefully  avoid  all  occasions  of 
sm,  such  as  idleness,  evil  company,  and  the  like;  for  these  who 
do  not  so,  their  prayers  are  but  mocking  of  the  Lord . 

Quest.  107.  ^^hatdolhtheconclusionqf  the  Lord's 
jyrcnjpr  {each  us? 

Ans.  I'lie  conclusion  of  the  Lord's  prayer  (which 
is,  For  thine  is  the  kingdom,  and  the  Foicer,  and  the 
Glory,  for  ever,  Amen)  teacheth  us  to  take  our  en- 
couragesnent  in  prayer  from  God  only,  and  in  our  pray- 
ers to  praise  him,  ascribing  kingdom,  power,  and  glo- 
ry to  him  :  and  in  testimony  of  our  desire,  and  assu- 
rance to  be  heard,  we  say,  Jimen»  . 

Q.  What  are  ive  taught  by  the  particle  for  prefixed  to  the  con- 
clusion of  this  prayer? 

A,  We  are  taught  thereby  to  enforce  our  petitions  with  argu- 
ments; as  we  find  was  the  practice  of  the  saints  in  scripture,  Num. 
xiv.  J 3 ,  &c.  Josh.  vii.  9.  2  Chron .  xiv.  1 1 ,  and  xx.  6,  &lc. 

Q.   Why  must  we  use  arguments  with  God  in  prayer? 

A .  Not  that  we  can  thereby  incline  God  to  grant  us  any  thing 
that  he  is  averse  to;  but  we  ought  to  do  it  in  order  to  strengthen 
our  faith,  and  to  excite  our  fervency  in  pleading  with  God . 

Q.  May  we  take  our  arguments  or  encouragement  in  prayer 
from  any  worthiness  or  good  thing  in  ourselves  ? 

A.  No. 

Q.  From  whence  then  must  we  bring  them? 

A.  Only  from  the  infinite  perfections  of  God,  and  merits  of  his 
Son. 

Q.  What  arc  the  arguments  or  grounds  of  encouragcmetsf 
mentioned  in  the  conclusion  of  the  Lcrd'^s  Prayer? 

A.  They  are  the  kingdom,  the  power  and  the  glory  of  God, 
which  last  for  ever. 

Q.  What  is  the  design  and  meaning  of  this  conclusion  ? 
A.  To  shew  us  the  reasons  why  we  should  pray  to  God,  and  the 


OF  THE  LORD'S  PRAYER.  287 

grounds  we  have  to  hope  that  he  will  hear  us:  and  likewise  to 
teach  us,  that  the  main  end  we  ought  to  propose  in  our  prayers 
is,  that  the  kingdom,  power,  and  glory  of  God  may  be  declared 
and  advanced  more  and  more. 

Q.   What  is  meant  by  the  kingdom  of  God  here? 

A.  God's  universal  sovereignty,  dominion  and  authority,  which 
he  hath  over  the  world, and  all  things  in  heaven  and  earth. 

Q.  Hath  God  the  disposal  of  all  the  kingdoms  and  govern- 
ments in  the  world? 

A.  Yes,  he  disposeth  of  human  kingdoms  and  states;  and  he 
hath  absolute  right  to  do  in  the  kingdoms  of  nature,  of  provi- 
dence, of  grace,  and  of  glory,  as  seemeth  good  lo  him. 

Q.  What  encouragement  may  we  draw  from  God'^s  kingdom 
in  prayer? 

A.  That  seeing  he  is  our  king  and  governor,  who  hath  right  to 
dispose  of  all  things,  we  have  reason  to  expect  he  will  be  ready 
to  give  us  what  good  things  we  need;  for  a  king  wisheth  well  to 
his  subjects.  Hence  the  people  of  God  do  often  plead  with  him 
upon  this  relation,  Psal.  v.  ii.  and  xx.  9,  and  Ixxiv.  12. 

Q.   What  is  meant  by  the  power  of  God  here? 

A.  His  infinite  might  and  ability  lo  do  whatsoever  he  will. 

Q.  What  encouragement  may  we  take  from  God^s  power  in 
prayer? 

A.  That  seeing  he  is  almighty,  he  is  sufficiently  able  to  give  us 
all  the  good  things  we  ask;  and  this  argument  is  often  made  use 
of  in  prayer,  1  Chron.  xxix.  12.  2  Chron.  xx.  7.  Matth.  viii.  2. 
Markxiv.  36.  Eph.  iii.  20. 

Q .  But  how  doth  it  appear  that  God  is  willing  to  give,  as 
well  as  able? 

A.  Because  he  assumes  the  character  of  a  gracious  king  to  his 
subjects,  and  of  a  loving  faiher  to  all  his  children. 

Q.    What  is  meant  by  the  glory  of  God  here? 

A.  The  honour,  dignity  and  praise  which  belong  unto  God, 
upon  account  of  his  infinite  excellencies. 

Q.  What  is  the  argument  ice  draw  from  the  glory  of  God  in 
our  prayers? 

A.  That  the  granting  of  these  our  petitions  will  greatly  re- 
dound to  the  glory  of  his  holy  name;.and  that  this  is  the  great  end 
we  aim  at  in  all  we  ask,  Psal.  Ixxix.  9,  and  Ixxxvi.  11,  12,  and 
cxv.  1,2.  Jer.  xiv.  21.  Johnxiv.  13. 

Q.  What  encouragement  may  we  take  from  these  words  j  for  ev- 
er? 

A.  It  doth  strengthen  our  faith  to  think,  that  God's  sovereign- 
ty and  perfections  are  everlasting;  that  he  shall  never  wantpowey 
to  help  us,  as  earthly  kings  may. 


288  OF  TPIE  CONCLUSLON,  &c. 

Q.  Doth  Christ  hy  this  conclusion  teach  us  in  prayer  to  extol 
and  magnify  the  Lord,  and  to  join  praises  to  him  always  icith 
our  prayers  ? 

A.  Yes ;  for  a  thankful  and  praising  disposition  is  highly  pleas- 
ing to  God,  Psal.  Ixix.  30,  31,  and  engageth  him  to  grant  our  de- 
sires, Psal;  ixvii.  5,  6. 

Q.   What  is  meant  by  the  word  Amen  ? 

A.  It  is  a  Hebrew  word,  which  signifieth  truth  or  certainty;  and 
is  as  much  as  to  say,  Lord,  5^  it  is,  or,  so  let  it  be:  and  thereby  we 
express  our  fervent  desires  to  be  heard,  and  our  humble  confi- 
dence of  obtaining  what  we  ask  in  the  name  of  Jesus  Christ,  who, 
with  the  Father,  and  Holy  Spirit,  is  the  one  supreme  God,  to 
whom  be  glory  for. ever,  Amen. 


THE  END. 


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